The Chinese recorder

THE

CHINESE EECOEDER

; \K

A.ND

MISSIONAEY JOURNAL.

VOLUME XII,

505830

a4 5 ■ 5o

SHANGHAI:
AMERJCAN P F\ES B VT E RJ A N MISSION PI^ESa.

1 88 1.

INDEX TO VOL. XII.

Page.

A Compendium of History in Thirty Vols., . . . Eev. T. P. Crawford, D.D. 77, 193

A Letter to Professor F. Max. Miiller, ... ... ... ... Dr. Legge. 35

A Mongol Wizard, ... ... ... ... ... Hoinos. 57

A Sketch of the Lien-chow River, ... ... Rev. B. C. Henry, M.A. 344

A Strange Scene, ... ... ... ... Eev. Arthur Elwin. 16

An Essay on t\^, ^, §^, J^, ... ... ... Rev. M. Schaub. 294

At Home and Abroad, ... ... ... ... H. Friend. 384, 460

Biographical Sketch of the Rev. Joseph Race, ... ... Eev. W. Brewer. 27

Chinese Religious Tract Society, ... ... ... ... ... 283, 372

Confucianism in its practical bearings upon the Spread of Christianity in

China, ... ... ... ... ... ... M. C P. 218

Contributions by the Native Churches, ., . ... ... Eev. H. V. Noyes. 274

Correspondence.

Hilderic Friend. ... ... ,., ... ... ... ... 454

John L. Nevius. — A Correction. ... ... ... ... ... 131

John S. Fordham. ... ... ... ... ., ... ... 237

Juvenis. — A Bible Conference. ... ... ... ... ... 69

Timothy Richard. ... ... ... ... ... ... ... 237

Wm. Muirhead. ... ... ... ... ... ... 302

Delusions about Mongolia. ... ... ... ... ... ... 109

Economy in Missionary Effort. ... ... ... ... ... 118

Editorial. ... ... ... ... ... ... ... 237, 306

Facihties for Itineration in Canton. ... ... ... ... ... 438

In Memoriam. ... ... ... ... ... ... ... 424

Missionary News.

Arrivals. ... ... ... ... ... 71, 134, 238, 307, 389, 470

Births. ... ... ... ... ... ... 70, 134, 307, 388, 470

Deaths. ... ... ... ... ... 70, 134, 238, 307, 388, 470

Bepartxires. ... ... .., ... 71, 134, 238, 307, 289, 470

Marriages. ... ... ... ... ... 70, 134, 238, 388, 470

America. ... ... ... ... ... ... ... 242

Amoy. ... ... . ... ... ... ... ... 140, 310

Chefoo. ... ... ... ... ... ... 139, 240, 892, 472

Chinkiang. ... ... ... ... ... ... ... 139

Foochow. ... ... ... ... ... ... 74, 140, 240

Formosa .. ... ... ... ... ... 141

Hangchow. ... ... ... ... ... 138, 239, 307, 391, 471

Hankow. ... ... ... ... ... ... ... 240

Hongkong. ... ... ... ... ... ... 141, 241

Kiukiang. ... ... ... ... ... ... ... 240

Newchwang. ... ... ... ... ... ... ... 140

Ningpo. ... ... ... ... ... ... 137, 239, 472

\[ INDEX TO VOL. XII.

142

Sandwich Islands - y^; 135, 239, 307. 389, 471

S^^^S^^' . . 72, 242

^'*™- 71, 239, 307

So«°^^°^- - ... 139, »92

Tientsin. ... ... ■•• ••• ■•■ ' '

Missionary Manual. ... ••• ••• _ " . ^ i. it. i ono

Notes on the Ethical and Christian Value of Chinese Eehgious Tracts and Books. 203

NoTicfis 01 Eecent Publications.

English.

A Catalogue of the Library of the North-China Branch of the Royal ^^^
Asiatic Society. ... ••• ••• ••• •■• ■'•

A Monthly Illustrated Journal for the Educated Classes in India and Cylon. 143
Easy Sentences in the Hakka Dialect, with a Vocabulary. ... J. Dyer Ball. 473

Handbook of Enghsh. Japanese Etymology William Imbric. 143

History of China " D. C. Boulger. 316

Journal of the North-China Branch of the Royal Asiatic Society, 1880,

New Series, No. XV. ... ... ... ••• ••• ••• ^^^

List of Protestant Missionaries in China, Japan and Siam. A. Herbete-Gordon. 374
Notices of Fusang and other countries lying East of China, in the Pacific

Ocean. ... ... ... .•• ••• S. Wella Williams. 316

Original Map of the Hill Country North and West of Peking. ... ... 8H

Questions and Answers on the Ten Commandments. ... ... 473

Report on the Production of Silk and its manufacture in China. ... 312

Report of the Peking Hospital, for the years 1878-79. ... ... 243

Report of the Medical Missionary Society in China, for the year llBSO. ... 243

Report of the Medical Missionary Hospital at Swatow in connection with

the Presbyterian Church of England for 1880. ... ,.. ... 244

Report of proceedings of the Second General Council of the Presbyterian

Alliance at Philadelphia, U.S.A., September, 1880. ... ... 311

Report of the Foreign Missions of the Presbyterian Church of England

for 1880. ... ... ... ... ... ••• ••• 313

The China Review, for March and April, 1881. ... ... ... 314

„ „ ,, » May „ June, „ 397

„ „ „ „ Sept. „ Oct. „ '*74

The Chinese Globe Magazine. ... Rev. Young J. Alien, D.D., Editor. 314

The Chinese Review. ... ... ... ... ... ••• ^45

The Chrysanthemum, a Monthly Magazine for Japan and the Far East. ... 75

The Coins of Japan. ... ... ... ... William Bramaen. 75

The Foreigner in China. ... ... ... L. N. Wheeler, D.D. 473

The New Testament in Southern Mandarin Colloquial. ... ... 312

The Religious Condition of Christendom. ... ... ... ... 147

The Rock of Our Salvation. ... ... ... ... ... 313

The Vedic Religion, or the Creed and Practice of the Indu-aryans three

thousand years ago. ... ... Rev. K. S. Macdonald, M.A. 76

The Work of the American Bible Society in China and Japan in 1880. ... 897

The Works of Chuang-tsze. ... ... ... F.H.Balfour. 398

The Worship of Ancestors in China. Rev. W. A. P. Martin, D.D., LL.D. 145
Transactions of the Asiatic Society of Japan, vol. VIII, part iii. ... 75

„ » » II ., i> 11 VIII, „ iv. ... 143

Chinese.
:^J^MS^P^ The Two Friends. ... ... ... ... 142

nil ^ ^.-i )t 'i® ^1S S ^° e^^oj-'tatio^ *o ^■bstain from Opium. ... 142

f^jfy^^^i^ A Concordance of the New Testament in Chinese,

Eev. H. V. NoycB. 897

USDEX TO VOL. XII.

Ul

Obituary of the Eev. Justus Doolittle.
Our Science Column.

Poetry.

" And the Maid Arose," ... ... ... ... J. Dyer Ball.

A Rhyme to the Editor.

In Loving Memory of the Zley. Joseph Race. ... ... ... M. I. B.

" She hath Done what she Could," ... ... ... J. Dyer Ball.

Progress of the Gospel in Ilau-chung fu, Shen-si. ...

Report of the Hankow Tract Society for the year 1880.
Sacred Memories of Kev. J. S. Mcllvaine. ...

Shall we assist the Chinese, in acquiring a knowledge of the English language.

Short account of the Southern Methodist Mission, since 1877.

Sketches of a Country Parish. ... ... Rev. Arthur H. Smith- 245,

69
455

Rev, Ch. Piton.

Eev. C. A

Stanley.

The Decree of B.C. 403.

The Endowment Plan in the Churches. ...

The Gospel in Shensi.

The North-China Mission of the American Board ...

The Reverend Samuel R. Brown, D.D.

The Recuperation of China.

The School and Text Book Series. ... ..,.

The State Religion of China.

The Third Annual Meeting of the Chinese Religious Tract Society.

The Toleration of Christianity in China. ...

The Work of Protestant Mission in the Province of Shantung. ...

True Conditions of Church Membership. ...

Visit to Two Celebrated Peking Temple.

Work among the Chinese in Victoria, Australia, ... ... Mr. A. Gordon

130
301

68
300
101
101
297
225
292
317
430
128
104

54

64
... 401

91

... 149

283, 372

1

87
20

362
1-15

THE

Ittn^s^ ^1^40i|d;i)l

AND ^^

MISSIONxVRY JOURNAL.

Vol. XII. JANUARY-FEBRUARY, 1881. No. 1

THE TOLERATION OF CHRISTIANITY IN CHINA.
By Eev. H. Blodget.
pHRISTIANITY is radical in its nature. It aims at the complete
^ renovation of the individual ; and, so far as the influence and
power of its professors extend, it aims also to renovate society. It
begins with the heart and pervades the life. The family, the state,
art, science, and literature, ail in a greater or less degree feel its
effects. From small beginnings it has spread over the world, and
now is presenting its claims in thousands of places, and in manifold
ways to the government and people of this great empire.

To those from Christian lands, who have experienced its bless-
ings from their earliest years, and who have known something of its
beneficent fruits during its progress in the world, its advent is the
dawn of a new day in China, and the harbinger of untold good.
Not so to the government and people of this country. Their institu-
tions and laws have been fixed for ages, and are of the most rigid and
unbending character. Their social usages are governed by precedents
of long standing and high antiquity. The underlying principles and
religious systems, upon which Chinese civilization rests, have for
many centuries been held by the people, and are, for the most part,
simply the unfolding of what is found in their earliest historical
records. To them the advent of Christianity, which seems likely to
modify in some important respects their national institutions and
customs, and to overthrow and supplant their long cherished systems
of belief and worship, can only be an object of alarm and extreme
aversion. This is owing in part to their ignorance of the true nature
of Christianity, and in part to the deep opposition of the human
heart, in its natural state, to the things of God.

2 THE TOLERATION OF CHRISTIANITY IN CHINA. [JailUary-

If, at its first coming to China, Christianity was regarded with
indifference, or even with favor, as in the case of the emperors T»ai
Tsung of the T<ang dynasty, and Wan Li of the Ming, this was
because its principles, and the extent of its demands, were but
imperfectly apprehended. Ultimately, in the case of any heathen
nation, the conflict between Christianity and paganism must come.
The religion of Christ must meet with the same treatment as did its
founder. " If ye were of the world, the world would love his own :
but I have chosen you out of the world, therefore the world hateth
you." " If they have persecuted me, they will also persecute you.'*
He who expects that Christianity will enter and take possession of
China, or any other heathen country, easily and quietly without
opposition and excitement, without stirr^ing to the depths the hearts
of men, come in, in the same way as the knowledge of some useful
art, or as some valuable production of the soil, will be disappointed by
the event. His expectations are contrary to the nature of the gospel,
and contrary to what is predicted of its progress in the world.

There are but two ways in which Christianity can come to the
ascendancy in China ; the one, that by which it came to be the
religion of the Eoman empire, through violent persecutions, and the
blood of many martyrs; the other, that in which the blind opposition
and willful hatred of men are restrained and held in check by
external influences. Which of these two ways is the desirable one in
the view of intelligent Christians ?

Before saying more on this point let us refer briefly to the history
of the past, as it regards the toleration of Christianity in China. For
the present purpose this history may be divided into two periods ; the
first, that In which Christianity received no protection from foreign
nations ; the second ; that in which it has been protected by treaty
enactments. The first period commences with the Nestorian Missions,
about the year a.d. 505,* and ends with the formation of the treaties
in 1842 and 1844. The second period extends from 1844 to the
present time.

The Emperor T^ai Tsung of the T'ang dynasty, who came to the
throne in the year 620, received with kindness, the Nestorian
Missionary Olopun ; and his successors of that dynasty were for the
most part favorable to the new religion, and did much for its dis-
semination. Hue writes Vol. ii., p. 84, "The Emperor T*ai Tsung
does not speak of Christianity like a man convinced of its truth; nor
indeed does he of any other religion. He is an eclectic philosopher,

• See Williams' Middle Kingdom. Vol. II., p. 290.

February.] the toleration of Christianity in china. 3

who affords a hospitable reception to all kinds of creeds with equal
benevolence, and equal indifference. He speaks like a prince, who
having no state religion to defend, grants his protection alike to all
modes of worship, and all symbols that do not oppose his government.
His expressions are those of a true Chinese philosopher, disposed to
believe that all religions are good according to time and place."
There is little evidence that this emperor, or his successors possessed
any considerable amount of knowledge of the real nature of Christ-
ianity, so obscured had its light become by the corruption of its
teachings, and the admixture of Budhism. Yet even at this time
persecutions are recorded, as that by Budhists in the year 699, and
by the Confucianists in the year 715 ; while in the year 845, the
Emperor Wu Tsung issued an edict, commanding the 3,000 priests of
the Nestorian Christians to retire to private life.

The first missionary of the Roman Catholic church to China,
John de Monte Corvino, who arrived in Peking a.d., 1293, was
received kindly by the Mongol Emperor Kublai, and not hindered ia
his propagandism. His labors, and those of his successors during the
short period of the Mongol dynasty, eighty-eight years, received the
same toleration as those of tlie Nestorians and Mahommedans. The
emperors of this dynasty were constantly engaged in war, and regarded
with indifference the various forms of religion which were propagated
within their dominions. Possibly they were inclined to favor Christ-
ians on account of their severe contests with Mahommedans in
Western Asia.*

It is probable that the Emperors of the Ming dynasty on their
a3cessi()n to the throne, put a stop to the coming of Christian Mission-
aries from the west, not so much on account of the religion thoy
taug it, as on account of their connection with the Mongols, and com-
ing through Mongol territory. From this time nothing is known,
either of the N( storian, or of the Roman Catliolic Churches which
had been planted in China. They seem to have died out entirely,
and that, although the Nestorians had been in China nearly eight
centuries. It is not known that either of these churches suffered
persecution from the Emperors of the Ming dynasty. Their religion,
it is to be feared, had little vitality; ©r^ if vital, it was suffocated in
the arid desert of atheism and worldliness. One can but ask the
question, how it .came to pass, that these Christian churches should
have become extinct, while Mahommedauism has maintained itself in
such vigour throughout China. Certainly there must remain in the

* Sej Mosheim's Church Historj, Yol. 2., p. 277. Alao Hue's Christianity ia Chin»
Vol. 2. p. 333.

THE TOJ.ERATIOX OF OKRISTIANITY IN CHIKA. [Januaiy-

literature, or among the people of China some traces of these early
Christian Churches, and it will be an interesting subject of historical
research to find out their history. . The late Archimandrite Palladlus
has some notices of the Nestorians in one of the numbers of the
Chinese Recorder.

The present Roman Catholic Missions in China, were commenced
by the Dominicans in 1555, but were speedily interrupted by the
opposition of the mandarins. During the remaining years of the Ming
dynasty, and under the present dynasty, down to the time of the edict
of toleration secured by M. Legrene, in 1844, they were alternately
tolerated and persecuted by the reigning emperors. The celebrated
Matthew Ricci, who reached China in 1581, succeeded by means of
his insinuating address, his great scientific attainments and his many
artful schemes, in overcoming opposition and founding missions
successively in Chau Cliing-fu in the province of Kuong Tung,
Nan Ch'ang-fu in the province of Kiangsi, and in Nanking and
Peking. Although obliged to leave Peking soon after his first arrival
in 1590, he returned again in 1601, and was favorably received by
the Emperor Wan Lei, who allowed him, and others of the Jesuits,
to prosecute their missionary labors in Peking undisturbed. There
was no opposition manifested during the life time of Ricci. The
missionaries enjoyed full liberty, both in tlie capital and in the
provinces. After Ricci's death, which occurred in 1610, a violent
persecution was stirred up by the officials, and authorized by the
Emperor Wan Lei, the same who had received Ricci with such
kindness. This persecution began in 1616. The missionaries were
all ordered to leave China. Some were thrown into prison and
died there. In Nanking and Peking especial efforts were made to
discover and drive theni out. In other places the decree was less
vigorously enforced. In 16"22 the prime minister Kao Chen, who
had taken a leading ])art in inciting this persecution, availed himself
of a disturbance caused by the "White Lily sect," to vent his hatred
against the Christians, Many of them were imprisoned and beaten,
while the foreign priests were obliged to quit the country, or hide
themselves in the most solitary places. Tiiis persecution however
was soon ended, owing to the war with the Manchus, and the hope
of deriving aid from the skill of the missionaries in this contest.

"During the troublous times which followed the deca}'' of the
Ming dynasty, and the establishment of the present family on the
throne, the missions throughout the country suffered much ; their
spiritual guides retired to places of safety from the molestations of
jaoldiers and banditti, and the converts were necessarily without

February.] the toleration of Christianity in china. 6

instruction." This was not however owing to any hostility on the
part of the central government. After the cessation of persecution
in 1622 the missionaries in Peking remained in favor successively
with Cheung Chen the last of the Mings, with the insurgent Li, and
with the Mauch I Emperor Shun Chi, Upon the death of this
emperor, in the year 1664, a fresh persecution broke out with great
violence during the time when the four regents governed the empire.
Adam Schaal, who was then president of the Board of Mathematics
and Astronomy, was condemned to death by torture. Foreign priests
were by an edict of the government everywhere to be seized, and
brought to Peking for trial, Chinese Christians were enjoined at
once to abandon their new religion, and others were forbidden under
pain of death from e nbracing it.

This edict of persecution issued in 1665, was so far modified by
the young Emperor K^ang Hi in 1671 as to allow the foreign priests
to return to their places and exercise the functions of their religion,
although the people were still forbidden to become Christians. The
prohibition was however removed by the same emperor in 1692,
and liberty of Christian worship was everywhere proclaimed in the
Chinese Empire, an event which occasioned the greatest rejoicings
among all the adherents to the new religion, especially among the
missionaries who had labored with such unwearied assiduity, and
struggled against so many obstacles in order to secure this result.
In the fervor of their zeal and gladness they hoped for the speedy
conversion of the whole nation. The emperor even granted them
a residence and assisted them to build a church, in the imperial city
at no great distance from his own palace. And so rapid was the
progress of the church in the provinces, that in the two Kiang alone
there were said to be a' hundred thousand Christians.

It is beyond our present puipose to assign reasons for the change
which took place in the mind of K'ang Hi toward the missionaries in
the later years of his reign. In the year 1718 he forbade their
remaining in the Empire without permission from himself, and ho
allowed persecutions to be carried on in the country districts. After
his death, in the year 1724, th'3 Christian religion was forbidden by
his son, the Empire Yung CI e ig, and all missionaries, not required
in Peking for scientific purposes were ord-n-ed to leave the country.
From that time down to the year 1844 Christianity continued to be
a proscribed religion in China. Successive Emperors issued fresh
edicts against it. That of Kien Lung bears the date of 1736. In
the eleventh year of his reign, 1747 a persecution extended through
all the provinces. Still later in the same reign, in 1767, and again

6 TttE TOLERATION OF CHRISTIANITY IN CHINA. [Jaiiuary-

in 1784, very careful search, was made for foreign priests, some of
whom were beheaded, otheis died in prison, and others were allowed
to leave the country." * No data are available to show the number
of native priests and converts who suffered death, torture, im-
prisonment, and banishment In these storms. Clauses were prepared
in the 19th year of Kla K'ing 1814, for Insertion In the Penal
Code condemning Christianity, and were printed by his successor
Tao Kwong in 1826.

Such was the experience of the missions of the Roman church
in China, as regards the protection of the government, prior to the
treaty of 1842, and the edict of toleration procured by M. Legrene
in 1844. The only method by which the priests recommended
themselves to the favor of the Emperor and his officials, was by their
knowledo-e of astronomy, and of the arts and sciences, and by the
curious presents they brought from distant nations. Their learning
made them extremely useful, almost necessary, to the emperor. By
their knowledge of astronomy they corrected his calendar. By the
casting of cannon they saved to him the empire. For a time it
seemed as if the advantages of their scientific attainments, would
prevail to cause the government to allow their religion to be every-
where received. The event however proved far otherwise. They
were strangers from a far country, without any protection save
that which the emperor chose to give them. They might be sent
away at any moment at his caprice, and their religion, so far as its
public manifestations were concerned, be stamped out. It was
impossible but that, when it was fully known how Christianity
struck at the roots of ancient and long cherished beliefs and customs
of the people. It must meet with severe persecution. Notwithstanding
these trials, there remained in China in the year 1839, f 8 bishops,
57 foreign priests, 114 native priests, and 303,000 converts. Very
many of these were doubtless merely nominal Christians, whose
parents had received baptism in the days when Christianity was in
favor at Court.

The second period, that in which Christianity in China has
received protection by treaty stipulations with foreign powers, opens
with the year 1842, after the war with Great Britain. This protec-
tion was afforded first to foreign Missionaries, by the treaties with
England, the United States, and France 1842-1844, and subse-
quently to Chinese converts, by the edict of toleration for Christianity
in China, obtained in 1844 by the French Minister M. Legrene from
the Emperor Tao Kwong through his Minister Ki Yiug.

» See Williams' Middle King. Vol. p. 315. f Middle Kingdom. Vol. 2 p. 315.

February,] the toleration of Christianity in china. 7

The protection thus secured, was greatly widened and confirmed
by the treaties of Tientsin 1858-1860 with Russia, Enghind, France,
and the United States, and by the subsequent Imperial Rescript in
favor, of the Roman Catholics, given in 1862. It is hardly too much
to say that the stipulation, of these four treaties regarding Christianity,
will in the years to come form the Magna Cliarta of religious liberty
in China. They are fundamental and comprehensive. Their authori-
rity is constantly referred to and acknowledged. Requests for various
particular rights and immunities have been based upon them, and
secured in accordance with their provisions.

If now it be asked, what are the particular advantages secured by
the treaties to foreign Missionaries, and what to native Christians, we
reply; in brief, as things at present stand, foreign Missionaries have
the unquestioned, right of residence in each of the thirteen ports, or
consular stations of China and her dependencies, and of the propaga-
tion ot Christianity from these centres by all lawful methods. More-
over the treaties also practically secure for foreign Missionaries the
liberty of travelling by passport, of residence with their families, whe-
ther in rented or in purchased houses, and of the exercise of the proper
functions of the Christian Ministry, in every province of the empire.

Furthermore, by these treaties and. the *Imperial Rescript based
upon them, the toleration granted to the native Christians in 1844 by
the Emperor Tao Kwong, was solemnly guaranteed in several particu-
lars to the four great treaty powers ; and it was made specific in its
application to the difficulties most likely to arise between the local
populace and the Christian. A way also was pointed out for the
adjustment of wrongs which might occur.

In looking at things as they now stand, one is almost ready to-
say, we have enough. Let us be content with what has been already
attained, and press on with our work. Surely we have enough to
call for the most lively gratitude to God, and for the most strenuous
effort to improve present opportunities. Happily also, if our
experience has shown that other things are yet to be desired, they are
such as may be attained by unfolding what is already in the treaties,
or by a slight adjustment of their text.

In what is said further on this subject, two points will be con-
sidered. First, what remains to be desired in regard to the toleration
of Christianity in China ? Second, how are these things deemed
desirable, to be obtained ?

• This important document is to be found, both in Chinese and in English, in th»
Recorder for 1867, p.p. 88 and 89. A reprint is greatly to be desired at the
present time.

8 THE TOLEKATION OF CHRISTIANITY IN CHINA. [JanuaVV-

What are the things yet to be desired in behalf of the Chinese
converts? And what the things on behalf of foreign Missionaries?

It may be observed at the outset, that we do not desire that any
one should be compelled to become a Christian. Christianity con-
cerns the intellect, the conscience, and the heart. It must be a
matter of personal conviction, and be embraced heartily in the love
of it. The principles and methods of Mohammedanism arc foreign
to Christianity.

Not only is it true that men may not be compelled to become
Christians, but it is equally manifest that they must to the end meet
with many trials, with hatred and persecution, in renouncing heathen-
ism and embracing the gospel. The offence of the gospel must still
remain, numerous difficulties must inevitably arise in families and
clans as well as in villages and towns, as the principles of Christianity
are more fully unfolded, which no legislation, however judicious, can
reach. The ruling classes also are effectually debarred from becom-
ing Christians by the idolatrous ceremonies which they are obliged to
perform. ^

Yet there are many points in regard to which, timely and judici-
ous action of the government, may prevent much suffering and
frequent outbreaks of violence among the people. It has been found
in all the provinces, that difficulties in the rural districts are very
likely to arise between converts to Christianity and the surrounding
people, in regard to certain assessments for public expenditure, which
are made from time to time upon all indiscriminately. The Christians
are quite willing to pay all lawful assessments for useful purposes,
but they can not conscientiously pay for " receiving gods, idolatrous
processions, theatrical performances, incense offerings, and the like
things." It not unfrequently happens, that the assessment is solely
for such purposes ; at others, the sum assessed, covers both kinds of
expenditures. On one occasion, the writer was travelling by water
with native converts, when they came to a narrow-pass at which a
boat was stationed to collect from all who passed that way, money for
the repair of a temple. This is an infrequent case.

The Roman Catholics have had long experience of the difficulties
thus pointed out, and the Imperial Rescript mentioned above, was
procured in order to remove them. That document, after referring to
and quoting from the treaty with France in 1858, and the convention
in 1860, and to later edicts upon the same subject, goes on to state
difficulties which still exist, and to arrange for their adjustment. The
latter part of the Rescript reads as follows. " Its professors," ("pro-
fessors of the religion of the Lord of Heaven") cannot on the ground

February.] thk toleration of christiaxity in china. 0

of being Church members, expect to be exempt from all contributions
for public purposes. If labor were wanted for Government service,
or money to secure useful ends were to bo levied, Christian converts
are liable in the former case to be impressed for duty, and in the
latter case to be taxed, in the same manner as other men. But they
are never to be compelled to give anything toward receiving gods,
idolatrous processions, theatrical performances, incense offerings and
such like things, because in none of these are they interested."

" If local authorities meet with subscriptions which have a mixed
nature, civil and religious, they must honestly and rightfully separate
one from the other, and not impose them without judgment or dis-
crimination. For instance ; were a fund to be raised, four-tenths of
which were for public objects, and six-tenths for useless (idolatrous
ones), the authorities must distinctly point out that Christians are
liable only for the four-rtenths, and are not to be compelled to pay
the rernaining six^tenths ; the latter being for uses which do not con-
cern them. Again, should Christians on account of their refusal to
be assessed their share toward those useless services which are con-
trary to their Christian principles, be ill-treated or beaten or be
plundered of their property, or have their crops burnt or destroyed,
the local authorities must investigate the matter to the bottom, in the
sufferer's behalf, and rigidly punish the offenders according to law,
and order them fully to compensate for what was plundered, burnt or
destroyed ; and It must be just and equal."

" The French and Chinese governments have however, decided
that, as Missionaries are not Mandarins, they cannot take part in
other matters, public or private, or protect their proselytes. But
whereas they are well disposed men, and are in their own country
greatly respected of others ; and whereas their first object is to
instruct men to do good ; and mor^^over, since at this time good faith
and amity exist between the French and Chinese governments, they
(Missionaries) must be treated with more than usual high considera-
tion, thereby strengthening the bond of friendship. Hereafter, if
Missionaries submit any petition to the local authorities, concerning
matters which are right and reasonable, the latter must at once in-
vestigate and deal with them in accordance with justice, and may not
oppress the complainants in the slightest degree."

In reading the above document, which has been quoted only in
part, it will be seen that the difficulties met by the Roman Catholics
are precisely the same as those met by Protestants ; and how by the
exemption from payment of contributions for purposes not accordant
with their religion, which is freely granted to Roman Catholic Christ-

10 THE tOLERATION OF CHRISTIANITY IN CHINA. [January -

ians, these difficulties are removed, also that a way of adjustment of
these local difficulties, without bringing them to a Consular station, or
to the Minister at Peking, is clearly pointed out. The privilege
granted to a Missionary of a respectful representation of a case of
injustice to the local Magistrate by a petition, while it is liable to
abuse in the hand of an undiscriminatin^ or ill-minded individual,
is yet of immense value in its proper and natural use. It secures
the speedy adjustment of the case, without the endless delay and
trouble of referring from one court to another, and finally to the
Minister in Peking.

We see no reason to suppose that the Chinese Government would
not willingly grant to Protestant Missions, what they have already
granted to the Roman Catholic ; nor do we know any better form in
which it could be granted, than that of the Rescript from which we
have quoted.

It was to secure for Protestant Missions the same protection
which had already been obtained for the Roman Catholics, that the
late William C. Burns came to Peking in 1863. Those who have
longer experience in the work, especially those who have labored with
native Churches at Consular stations, well know the importance of such
protection, and will see the great advantage of securing such a Res-
cript for Protestant Christians as that above quoted. If any there
are who do not seem to need it, it is very likely because they are
unconsciously deriving the benefit of what has been already granted
to the Roman Catholics.

It may seem sufficient to some, that the Rescript has been made
in favor of the Roman Catholics, inasmuch as its beneficial results
will naturally and of course accrue to Protestants. We think it better
however, that each community of Christians should stand on equal
footing before the law. It is not well that Protestant Christians in
all the country churches, should be told that they hold their privileges
through the Roman Catholics, solely by favors granted to French
Missionaries of that Church. Besides this, while we hope and pray
that errors may be removed from that communion, and that God
would heal the breaches in His Church, it is still impossible to forecast
the relations between Protestants and Roman Catholics in China
during the years to come, and it is every way desirable that each
c:>mmunity should alike be recognized by the Government, and receive
the protection it needs.

No more will be said in regard to the wants of the Chinese con-
verts; the things which are deemed at once practicable, and most
important, being embraced in what has been written.

February.] the toleration of Christianity in china. 11

What is there of legal protection still to be desired on behalf of
foreign Missionaries, to increase their opportunities for the spread of
Christianity P In answering this question we mention but one
point. In the year 1867, it was supposed that a revision of the
American treaty with China was about to take place, and memorials
were prepared by the American Missionaries in their various stations,
suggesting to the United States Minister such changes and additions
to the treaty as they thought desirable. In all the memorials thus
prepared, the following suggestion in regard to residence in the
interior, was found, though expressed differently by different writers.

In the sixth article of the Treaty of France with China, signed
at Peking, October 25th, 1860, the Chinese text contains the follow-
ing stipulation : " It is in addition permitted to French Missionaries
to rent and purchase land in all the provinces, and to erect buildings
thereon at pleasure." Wo respectfully suggest the desirability of insert-
ing in the revised American Treaty, a similar clause, stipulating, that
Missionaries from the United States may rent and purchase land in any
or all (jf the provinces, erect buildings thereon, and reside there with
their families ; also engaging that the proper local Magistrate shall
affix his seal to the deeds of the land so purchased receiving only
the usual and authorized fee for so doing ; so that it may no longer
be in the power of Cliinese officials to deny the claim of citizens of the
United Slates, to privileges and advantages accorded to other nations."

The need of such a provision is manifest. Missionaries in China
must press forward into all parts of the Empire, as they go into all
parts of India, and of Western Asia. It is not sufficient for their
purposes to operate in the open ports only. Practically only a very
few Societies are limiting their agents to this course ; and it is not
unlikely that these will before long move forward to the regions
beyond. Already British, American and German Missionaries are
widely scattered in the interior, some of them living with their fami-
lies in the most remote provinces. It is very desirable that these
Missionaries should have some secure legal title to the property they
hold ; desirable also that those who sell and lease to them should not
do it in fear, too often well grounded, of imprisonment and stripes
from the officials. This want of explicit legal sanction often proves
a great hindrance in their work.

As things now stand, these privileges, so far as they are accorded
to Protestant Missionaries, come through the Roman Catholics, to
whom they have first been granted, 'ihe position of the late Anson
Burlingame, in regard to American Missionaries in the interior, wits
that, so long as Roman Catholic Missionaries were allowed to remain.

12 THE TOLERATION OF CHRISTIANITY IN CHINA. [January-

and werep'rotected in their persons and property, tlic same privileges
must be accorded to American Missionaries. This is well, so far as
it goes ; but the whole matter would be placed on a firmer and more
satisfactory basis, by the introduction of the clause above referred to
into the treaty, thus eXplicity giving to Protestant Missionaries the
privileges desired*

The writer is not unaware of the difficulties which surround this
subject. Since however by the said clause, and by the present action
of all Missionaries, both Protestant and E-oman Catholicj the privilege
is practically granted, the way would seem to be prepared for a full
recognition of it by treaty right.

Other points suggested in the memorials to the AmeHcan Minis*
ter were, " That the clause," " nor shall the local authorities inter-
fere " (in the renting of land) " unless there be some objection offered
on the part of the inhabitants respecting the place," and the clause,
" citizens of the United States shall not unreasonably insist on
particular spots/' be omitted from the 12th article of the Treaty, — as
opening the way for Chinese officials and others to bring forward
vexations and unreasonable impediments. " That the liberty of travel*
ling by passport in the interior of China be secured to American
citizens, as it is secured to British subjects by the treaty with Great
Britain ; " that the words " any persons whether citizen of the United
States or Chinese convert," contained in the last clause of the 29th
article of the Treaty be clearly expressed in the Chinese as well as in
the English text of the revised treaty : also that the clause in the
same article which now reads " The Holy Religion of Jesus Christ "
(i.e. Protestant) " also called the religion of the Lord of Heaven "
(i.e. Roman Catholicism) be so changed as to read. " The Protestant
and Roman Catholic Churches." ^f^ ^ and fflj @c |^. Whatever
of importance may be attached to these several suggestions, it is not
judged best to dwell on them here.

It remains to consider the way in which the protection of Christ-
ianity in China is to be maintained and secured. This question
embraces both the agents, and the means to be employed. The agents
thus far, and those to which alone we can look in the future, until
Christianity has gained a firm foothold in the Empire, and the
Government has learned to look upon Christians as its best and most
loyal subjects, are the Christian nations of the West, and their repre-
sentatives in China. To this employment of the influence of Christian
nations three objections may be raised.

First, it may be said the protection of Christianity 'is not a proper
object of diplomatic intercourse, and does not belong to the duties of

February.] tub toleration of Christianity in china. 13

a Christian nation. It is freely granted that a Christian Government
is not an agency for the propagation of Christianity. Yet it is by no
means allowed that it has nothing to do with such propagation by its
own people, and also by others. It must recognize the Christian
religion as the source of the greatest blessings to itself and to all
nations, and it is bound to use what influence it may to secure a
favorable hearing for its message, and to save it from being crushed
out in its first beginnings by ignorance and prejudice.

At the time of the " ten. persecutions " there was no friendly,
equal power to say to the Roman Empire, " This religion is only
good. It teaches the practice of virtue and equal love to mankind,"
and thus to stay the hand of violence. Had there been such nations,
and had they looked on in silence, without lifting voice or hand to
stay those cruel and bloody persecutions, they could not have been
justified by the voice of history, Nations can not live solely for
themselves any more than individuals ; nor are their mutual res-
ponsibilities and duties confined wholly to trade and commerce, any
more than those of individuals are thus confined.

The case above supposed, would have been much stronger, had
the sufferers been citizens and subjects of the equal and friendly
Christian powers, and those converted to Christianity by their labors.
A Missionary does not, by the very fact of his calling, cease to be a
citizen or subject of his own nation. He is not denationalized. It is
the glory of a great Christian nation to protect all its subjects, in all
their lawful interests, in all parts of the earth. Its fostering care
extends, not only to those who traffic in this world's goods, but to
those who deal in spiritual things, and traffic in wares of the soul.
It regards the Christian Missionary in his calling as justly entitled to
protection, equally with the Merchant and the Seaman.

The second objection is, that it is unjust to the nation in which
Christianity is thus protected, an unwarrantable interference with
her privat'e concerns, Now, it is asked, should we like to be dealt
with in this manner in what relates to the religious concerns of our
own nation. To this it may be answered that it is not infrequent
in European nations to have representations made to their govern-
ment, as recently to Hussia and to Austria, by men of other nations,
whether private individuals or those in official position, in behalf of
persecuted Christians, to secure the toleration of Christianity. If in
dealing with China the representations for this end, have been
differently made, and the pressure to ensure their success has been
greater, so also has the case been widely different. China is ignorant
of the true nature of Christianity, and, very naturally, strongly pre-
judiced against it Yet China has nothing to complain of aa against

14 THE TOLERATION OF CHRISTIANITY IN CHINA. [January-

Christian nations, for prevailing with hor to induce her to tolerate its
propagation in her midst. Against any suspicion of such a wrong, we
safely appeal from the China of the present time, to the enlightened
and Christianized China of the future, whether 300 years, or 500
years hence. The China of that time will have no long cherished
enmities against Christian nations, and no revenges to execute upon
them, for the part they have taken in staying the bloody hand of
persecution. Rather will she owe them a debt of gratitnde for the
friendly explanations and persuasions by which she was saved from
staining the pages of her history by events like those of the "ten per-
secutions" in the lloman Empire, or the still more direful persecution
of Christianity in the sixteenth and seventeenth centuries in Japan.
A third objection against using the influence of Christian nations
in securing the toleration of Christianity in China is, that such a
course is prejudicial to the true interests of Christianity. Some there
are, who hold official rank in the service of foreign nations in China,
who are of the opinion that it would have been better for Christ-
ianity, If It had not been mentioned in the treaties. It would seem
from what has been written at various times that a few Missionaries
also are of the same opinion.

Probably neither of these have fully considered what would really
be the condition of Christianity without such protection. It can-
not be shown that the persecutions of the Roman Empire, and. In
modern times, of Japan and Madagascar, would not be repeated in
China. And would such persons judge it best for those powerful
Christian nations, whose Influence Is now felt in all other matters,
of purpose to stand aside and have the Christian religion to make its
own way, that so, in the furnace of affliction, it might be purified,
strengthened, and made to shine more brightly ?

We conceive that the error of such persons, if such there are,
lies in this, that they consider the case of Christianity in China as
altogether parallel to that of Christianity In the lloman Empire.
The principles are indeed unchanged, but the circumstances are alto-
gether different, and this difference vitiates the conclusion they would
draw by reasoning from one case to the other. When God led forth
the Christian Church In her infancy, solitary and alone, unaided by
any human power, to the conquest of the lloman Empire, he supplied
her with internal forces equal to the emergencies of her case. Now.
that he has made her to ride upon the high places of the earth, and
associated with her the powerful influence of the most civilized
nations, we conclude that He woiild have those nations use their in-
fluence in all lawful ways in her behalf, so that kings shall becom ©

February.] the toleration of Christianity in china. 15

"nursing fathers," and queens "nursing mothers" to the Church.
If this be S), then we are to look to God only for such spiritual forces
as the circumstances in which he has placed us demand, and are not
to suppose that He will make up by supplies of inward grace for the
wilful neglect of Christian rul(M's. He gave both Miracles and Martyrs
when they were necessary. But his people whether in private stations
or in public life, may not in these days look for the one or the other,
60 as to neglect to employ all lawful efforts to advance His cause.
It remains only to state briefly the means by which this protec-
tion is to be secured, of course it is chiefly by friendly representations,
arguments, and persuasion. The very presence of the representa-
tives of Christian nations, their intelligence, culture, uprightness,
virtuous conduct, and just dealing as well as the power which they
are seen to possess, should recommend the religion of the lands from
which they come.

Is force ever to be used ? This question we care not to answer.
Nor need it be definitely answered. Certainly, if employed, it should
only be to put a stop to wrongs of a most manifest and flagrant nature.
It is said that in one year, the year 1590, 20,000 of the Christian
subjects of the emperor, in Japan were put to death on account of
their religion ; that within a period of a few years the 40,000 Christ-
ians of Nagasaki were all put to death, or compelled to renounce their
religion, and in the whole empire of Japan, a number variously
estimated at Jiom 400,000 to 600,000 shared the same fate. In case
of the recurrence of like events, could Christian nations, having their
present relations to that country, remain idle spectators ot the scene ?
Would they violate those laws, which together, make of mankind
one brotherhood, in putting a stop to such wrongs ?

Happily in China, toleration for Christianity has been attained
for the most part by peaceful means. So it was in the earlier dynas-
ties. So also in the time of the Emperor K'ang-hi, and Lo in 1844,
in the time of Loo Kuong, when the edict of toleration was procured
by M. Legrenje. The articles (,f toleration in the treaties of 1.85.8 had
little to do with the disturbances at Canton by which they were
preceded, and the war of 1860 had its origen in questions of national
honor and of trade, not of religion.

We trust the day has now arrived when the Government of this
land has come to understand that it has nothing to fear from the
spread of Christianity among the people, and moreover, that in its
transactions with foreign nations, its strongest ground of appeal for
justice and fair dealing, is founded in the precepts- of this religion,
which these nations profess, and which they have so earnestly com-
mended to the Government and people of China.

16 A STRANGE scKNE, [January

A STRANGE SCENE.

By Rev. Arthur Elwin.

pERTIArS it will interest some of the readers of tlie Recorder
-*- if I attempt to describe what I saw in a Temple near Hangchow
during the past summer.

Time, midnight. Place, Eastern Hill Temple. Truly a strange
secne meets our ga^e. From the top of this flight of twenty steps, wo
look upon a vast crowd gathered in the Temple court. Nearly every
man carries a lantern, so that although there is no moon, there ia
plenty of light. What are these people doing in this Temple in the
middle of the night ? Before answering this question let us turn
round. What do we see behind us ? We are on an elevated platform
in the Temple proper. In the centre, in the position of honour, sits
an idol, truly a great hideous figure. He has been brought to pre-t
side over the ceremony about to take place. Many servants wait on
him. He has secretaries, and attendants, executioners and many
others all waiting to do his bidding, In case he should feel the heat,
four men constantly fan him all night. This idol represents the
Ruler of the spirit world, who has under him officers of state, man-
darins of high and low degree, to carry out his wishes. But there is
a bhout in the crowded court below, We see the large entrance gates
thrown wide open, and in walks a man representing and dressed like
a Mandarin from the spirit world attended by his secretaries, execu-»
tioners, messengers, while over him is held a most beautifully em-»
broidered silk-umbrella. Attendants on either side cease not to fan
him with large feather fans as he walks along, while before him, in
case he should be annoyed by unpleasant smells, walk attendants
swinging brasien censers suspended by chains, from which clouds of
incense continually ascend fumigating the air. With measured tread
he advances across the Temple area and slowly ascends the steps. An
attendant places on the ground a cushion, beautifully worked in gold
and silk, upon which the Mandarin in silence kneels before the idol.
Representing the resident of one of the six governing boards, he then
presents his report after which he withdraws. Again there are shouts
as one after another of his attendants advance and present official
cards, which are received and .placed before the idol. There are no
less than seventy-two of these cards presented, representing seventy*
two inferior Mandarins who are not permitted even to kneel before
his Majesty. The chief of the six boards only come in person,
their followers helping to swell the crowd waiting in the court.

February.] ' a strange scene. 17

By this time the crowd is immense. It is with difficulty we hold our
own. The runners and others, whose duty it is to keep an open space
in front of the idol have hard work indeed to fulfill their task. At
last all is ready, and the keeper of the lower regions has orders to
bring up a certain evil spirit to be judged according to law. Ponder-
ous keys are committed to this individual who with five or six assis-
tants hastens off to the place representing hell to bring the doomed
one to judgment. Soon unearthly yells rend the midnight air, and
intense excitement prevail as these men appear once more, dragging
with them an unhappy wretch, bound with iron chains, to present him
to the judge. If it is asked who it is that is treated thus ? the answer
is simply that it is a mad person ; truly mad, this being the only real
thing about the whole performance. The madness is supposed to be
caused by an evil spirit that has taken up its residence in this person's
body. This spirit is now to be judged, and if possible cast out.
Truly the Chinese believe that a man can be possessed by devils. But
there is silence. The possessed man, having been forced on his knees
before the idol, is now being questioned by those placed there for
the purpose. There is a long conversation, many questions are asked,
but we are not near enough to hear what is said. Soon judgment is
pronounced, the man is to be beaten and consigned again to hell for
a time after which he is to be restored to his friends. Amid the
shouts of the multitude, preparations are made to carry out the
sentence. Soon all is ready, and the man is lying stretched on the
stones on his face before the idol. Two executioners advance, each
armed with that instrument of torture the long bamboo. The crowd
stand back ; and soon not a sound is heard in the still night air but
the thud, thud of the bamboo as it falls at regular intervals, not on
the man lying on his face on the ground, but on a straw figure dressed
like a man placed by his side. The beating over, the man is again
questioned and then ordered to be taken again to hades. The atten-
dants close on him, and he is quickly hurried off to that awful place.
Truly it is a terrible place. A narrow doorway admits one into a long
chamber where by the light of many flaring candles, we see through
the blinding smoke representations of figures going through every
imaginable torment. Not pictures, but figures of men and women
suffering every kind of torment that man's ingenuity can suggest.
There in this dreadful place we see in succession representations of
men being drawn asunder, boiled alive, ground to powder, crushed by
stones, having their flesh boiled, burned, or being slowly cut away
by large knives ; we see people being pounded in mortars, tlirown
on to spikes. But enough, it is too awful, blinded by the smoke of the

18 A STRANGE SCENE. [Januaiy-

incense offered to the fiends wlio preside over these ceremonies wo rush
out to brecathe once more the pure air. Visit this place at midnight
and then say whether what others have written about in books, or
depicted on canvass, the Chinese have not got here in truly terrible
life-like reality. To this place these poor wretches are hurried, here
to be chained up and left alone. But what is going on in the temple ?
One case being settled, another case is taken in hand. Amid the
shouts of the multitude, another victim is dragged across the court
and up the steps. This time it is a young man, about, twenty-two.
A dreadful scene is now enacted, the man refuses to kneel. The
attendants throw themselves upon him and try to drag him down,
but cannot. The excitement increases, the crowd surges wildly to
and fro, and almost lifted off our legs, we are borne hither and
thither by the press. There is one calm face ; it is that of the pale
young man ; he appears to use no force, but they cannot get him down.
Baffled in their efforts, " to hell with him " is soon the cry ; they
hurry him to the top of the steps, but they can get him no further ;
one by one he shakes off his tormentors. He is nearly free, when
several of his keepers rush at him, run him down the steps across the
temple court and do not stop until they have the young man securely
chained in the infernal regions. This time they do not leave him
long. The summons once more is issued. Again the attendants
hurry him in. Having been baffled once, they determine not to be
so again. No sooner has the possessed man reached the top of the
steps, than down he goes on his face, doubtless tripped up by one "of
his keepers. While some hold him down others question him, but
not one word will he answer. Such obstanacy must be severely
punished. The idol's mouth-piece sentences him to be beaten on the
ankles. Again the executioners advance, again the long bamboo is
produced, again the straw figure is brought in, again amid death-like
silence the blows are heard. But the beating is ineffectual, no sound
passes the young man's lips, and so once more he is hurried off to the
place from whence he came. While looking on this scene my
thoughts wandered far away to other scenes, about which I had read
and upon which others had looked in by-gone ages. I no longer saw
the idol or the Chinese. There sat the Roman Emperor. Before him
was a Christian who refused to offer incense and give him the honour
due to God alone. There was but one alternative, and as the cry "to
the lions, to the lions " rung in my ears, I came to myself. There
sat the idol made of painted wood, on every side surrounded by wor-
shippers bestowing upon it every kind of honour, but the young man,
who in spite of every threat refused to kneel, is gone. We have seen
enough, we hurry out of the temple, gladly leaving behind us the

February.] a strange scene. 19

shouting multitude. Pleasant it is once more to look up at tlie quiet
stars and remember tliat although the heathen may rage and the
people imagine a vain thing, yet the Lord reigncth and will reign for
ever and ever. Again we ask, what does it all mean ? The answer
is that what we have seen may be called a Chinese method of curing
mad people. The madness being caused by the evil spirit who has
taken up its abode in the man's body. If the evil spirit can be cast
out the man is cured. Are they ever cured ? The people say that
sometimes they are cured, but more often not. All we can say is that
there are not many persons who could be locked up for some hours in
the infernal regions represented here in the middle of the night,
without going mad even if they were of sound mind before put in
there. These ceremonies last twenty nights, every night being wit-
nessed by a different set of people. The lunatics are brought from
places both far and near. Some idea may thus be gathered of the
numbers who assemble here every year.

As I walked to the place where I was lodging, solemn thoughts
filled my mind. Never before had I seen idolatry like this. A few
women worshiping in a temple, or a larger crowd gathered together on
some feast day to do honour to an idol, to this I was accustomed ; but
here were thousands of people, shewing their faith by spending vast
sums of money to do honour to poor dumb idols. And many of these
persons, not the poorest by any means, but men of influence, spending
large sums of money for the same purpose. One night all the
expenses are paid by Wu, the celebrated banker of Hangchow and
Shanghai, perhaps one of the richest men in the cmpii-o.

As I stood that night with my companion on the mountain side
and listened to the distant roar of the great multitude in the temple
in the valley, I thank I was able to realize more than ever before the
greatness of the work that is before God's servants in this great
heathen empire ; I think I was led more than ever before to realize
the weakness of the instrumentality used to carry on this work ; and
trust I was able at the same time to realize something of the power
of him in whose name the work' is to be carried on, viz., in the name
of him who said: All power is given unto 9)ic in heaven and in earth.

Go y<? therefore, and teach all nations, ; lo, Iain with you

ahvay, even to the end of the world. Lot us not be disouragcd. The
enemy is strong and our progress may seem slovv, but God's word is
sure, and one day, the warfare being accomplished and victory won,
we shall see among the countless thousands gathered from the north,
south, east and west, a vast multitude froni the land of Siniin, who shall
join with us in ascribing all honour and might, dominion and power
to him who sitteth on the throne and to the lamb for ever and ever.

20 TRUE coifDiTioNs OF CHmcH MEMBERSHIP. [Junuary-

IBUir. CONDITIONS OF CHURCH MElVtBERSHIP.

By ENquiRER.

A T tlie risk of being charged with wasting the time of the reader
there yet exists a feeling in the writer that he cannot help
formally drawing the attention of others to the matter of the follow-
ing letter, with a view to engage the thoughts of able and experienced
men more than ever on the difficulty of the situation here brought
forward ; and that altogether apart from any consideration as to
whether they may look with favor or the contrary on the direction in
which the writer seems to view the matter. Among other great
questions which every true-hearted missionary ponders stands this
one problem, viz.: What is the true condition under which accretion to
the churches established in China takes place, or ought to take place.
Before ever it came to be a matter of experience with the writer
it was remarked to him by a much older missionary how he had
himself noticed, that, when the gospel came to be preached and had
a fairly quick acceptance in a district, yet, after two or three years,
" from some reason or other they seemed to cool down and lose their
" interest— they got to know all about it, and there the matter
stood" — matters settled on their old base pretty much, there being no
additions and no enquiry. A state of things similar to this — not
as bad by any means, but manifesting the same tendency — it has
been the ill fortune of the writer again to more or less notice in his
own disti'ict. Though the general features are the same, they differ
in degree,, and he has,, in addition, to confess that up to the present
he has not been able, with thorough, satisfaction to himself, to either
procure or excogitate a^ wholly sufficient reason for the phenomena
or did thesis above alluded to, even though much thought and search-
ing has been given to it, and though natives and foreigners have alike
been consulted. True, various, possible, probable, and subordinate
reasons for this often-^found state of things have been brought to light
in the course of the enquiry, and the proper corrective courses have
been taken, but after all has been said and done there remains the
fact, and further and deeper, the feeling and conviction, that the
essential conditions under which accretion to the Church in China
should take place are still wanting, unfound and unknown.

Wc know the normal vitality of the Truth. We sec the result
in facts before our eyes. "We see moreover that these facts up to a
cevtain poiut seem to correspond with our expectations: but they

Fcbrnan\] true conditions of cnrRen membership. 21

cease. A\Tiy ? Preach the gospel; gather out a congregation; organize
it on a thoroughly unfettered basis ; do all that you can to guide it
aright and without over-nursing it, and what is the result. Progress
in proportion to the steps taken ? No; No such thing. All the
conditions are, on your part, speaking generally, as perfect as you can
make them. They have the whole counsel of God among them as
you have, but the upshot is probably stationariness, or, in many cases,
backwardness. Mind, we are not complaining that they do not rise to
great heights, that is another question ; it is that they do not extend,
they manifest no power or faculty of drawing others into adherence
with them as they should. As long as they are learners and
unorganized, Christianity seems to make rapid progress in places;
as soon as it crystallizes out into the palpable form of a Christian
assembly and association' matters assume a different form. Acces-
sions cease to be numerous, zeal seems to lessop, the value of
ordinances seems to fall off, progress in edification and piety come to
a stand, external missionary effort and benevolence become slacker,
and all the symptoms of a patient in a sinking condition are manifested.

Is not all this so ? Have you not lived alongside of it, watched
it, mourned over it ? Is it not so I ask, that Christianity as
ordinarily received in Chinese hearts seems to act on them, as
it were, like a chemical reagent, converting them into an inert and
insoluble precipitate, which falls to the bottom and there it rests
unaffecting and unaffected ?.

No one feels more thoroughly than the writer the never-to-be-
forgotten and eternal separation between the Church and the "World,
and the clear way in which we are called to come out into separation
from all spiritual defilement and moral impurity, maintaining con-
sciences void of offence towards God and man. But yet I feel that is
something very different from this religious "coagulation," which goes
on increasing to be as rigidity; that we know to be as ineffective and
inoperative as it is opposed to the general atmosphere that we come
into when we consider the life of our Lord and his apostles among
men. Life, light, salt, growth are the emblems of the one, not
of the other.

Brothers, we may preach, and print, and organize till we go into
our coffins, but while the above state of affairs remains undealt with,
the Church of Christ in China, as far as we are concerned, will
remain as it is. Where Is the trouble ? Eoman Catholicism suffers
from it ; Mahommedanism suffers from it, and Protestantism is
suffering from it ; and I venture to affirm, that, till we have ascer-
tained the cause and act differently, wc will continue to suffer from it.

22 TRUE COKDITIONS OF CHURCH MEMBERSHIP. [January-

I regret I have but little knowledge of what has been done
towards the meeting of this evil in China. I do not find it much
recognized as within the sphere of avoidable things. I therefore
humbly ask for more facts to aid in a correct diagnosis and solution.
Let those who know speak out. We are dealing with a stubborn
reality, and a question of vast consequences, in one aspect certainly
affecting soine missionary districts in China, but I ween, in another
aspect, affecting every district. Let us own it honestly and then
formulate the difficulty to our minds.

I might very properly cease writing at this point, but as I before
said, that other points had been elicited in this enquiry, too many, and
perhaps too trifling, for mention here, so it may perhaps be not amiss
to confine myself to detail in one direction in which recently your
Inquirer found his thoughts running.

The missionary in Ohina sees around him its teeming millions,
endless villages, and hamlet after hamlet in which the name of the
true God is never named, and where the sound of the heavenly
doctrine has never come. But there are villages and cities where there
is truth and true worship. Well, how do we find it there ? Very
little differing from the others. There is perhaps a small company
of from ten to thirty adherents, there is regular worship, they
have no inducements to profess Christianity, and have persecution far
outbalancing all possible "expectations." They give all reasonable
proof of sincerity, but after all, how stands it ? Stationary. Perhaps
some one will say they are not sufficiently clearly "precipitated"
out of the world. But no, I cannot see they are tinged with any very
fatal trouble. They have camo out, and seem according to their light
to be doing all that can fairly be expected of them, yet they make
no progress, and there are few accessions beyond the original set.

But let us look again. They have not only come out, but they
are cut off. They are separated from the world — good ; but, the
world, alas, is also separated from them. There is not only a moral,
but a social, yes, a religious gulf heiiceen the icorld and them. On one
side of that -chasm stand multitudes, on the other side a little flock,
and to join that little isolated band is to cross a wide, deep, difficult
ravine in morals, religion and social custom. We all know that few
there be that do it — not the relatively few that our Lord meant, but
absolutely few. They stand there, tliat knot of Christians on the
other side, with an influence circulating only among themselves, but
outside and toward others, almost none. Some little perhaps, but it
must travel far across the social separation to reach the others, and,
emitted from this stand-still, narrow-spirited, poor, sin-oppressed and

February.] xnrE conditions of ciiuRcn membership. 23

dispirited band, has to fall on hearts, but ill disposed, and by-
reason of their total separation, in no way prepared, to receive an
influence so emanating and proceeding. Hence, as one would a
priori expect, it seems to be seldom effective on those reached.

But suppose the influence has touched, as it sometimes does a
naturally well disposed heart, what is the prospect ? Why the chasm
has to be crossed and the man at once becomes of the number of the
few. How ? Probably in this way, the needful strength and pre-
paration has to be made on the one side, and then by a Jump as it
were the man finds himself on the other. For this, few Chinese have
the strength. Having done it, they feel the ostracism very oppres-
sive, and few have the progressive determination that can afford to
set aside life-long conditions of existence. So things remain as they
are, to the loss of the world, to the detriment of the Church.

Now, if that be a real statement of the case, and the
difficulty, — i.e. the salient dif&culty — lies here, the next question is
how this ch asm-difficulty, this separation of the world from the Church
(please note I do not say the separation of the Church from the world,
they not being convertible terms in my use of them) is to be met. A
bridge ? I know of none. Fill up the chasm — do away with it ?
Never. How then ? Well, I ask, how would you act if the situation
was one in real life, say, on a prairie in one of the territories. The
answer is obvious, you would cut, hew, or dig steps down one side of
the declivity and up the other side, and thus all would pass down
from the one side step by step and up the other ; and so, old and
young, strong and weak, the fearful and the resolute, the burdened
and the free would be found in numbers able and willing to do that
which, before, hardihood could scarcely face, and, from the farther
side the little flock would watch with eagerness the efforts of all who
were coming to them, however slowly, and would ever look with ten-
derness and careful concern upon every one who was following, how-
ever painfully, the steps and processes of approach. They would not
throw proud, repulsive, or sullen vengeful looks across the ravine —
they would forget the erewhile " jump " that was necessary, and
cease to consider it as the sine qua non method of joining their band.
When the weary toiler reached the farther bank, many a hand would
be stretched to help him to enter into their association, and those who
had not yet commenced to cross, would at least cease to be alarmed
by the severity and suddeness of the demands made upon their energy,
and feel even encouraged by the facility with which numbers took
continual departure for the other side. Yes, the children of this
world are wiser in their generation than the children of light, they

24 TRUE CONDITIONS OF CHURCH MEMBERSHIP. JallUary-

descend from, and rise to high levels, by inclines of a low gradient,
and seldom by either sliding or jumping.

I fancy I can hear some one saying *' Oh, this is just a new
'' fandango to widen the strait gate and the narrow way that God has
*' made strait and narrow.'' No such thing. The writer is of the
opinion that current Christianity here and in the West is both too low
and too wide, and most heartily agrees in the sentiments about the
narrow gate, but he would warn the objector, in addition to what was
said before about the few, not to mistake the gate for the way, nor the
way for the gate, and in no case to set up a gate at any place where
God has not set one, nor to place at the beginning of the Christian
life tests that are more fit at the end of the natural life.

Let us take care that no methods for taking care of the few, or
no peculiarities in the construction of the fold, cause us to hinder the
many or forget the wilderness. Let us oppose no ecclesiastical
arrangements to the great, ever just, and eternal principles upon
which the Almighty deals with man. Let us remember that the
charge of the key of knowledge is a very grave responsibility, and one
frequently abused. Let us take care that we see what arrangements
it is God loves and desires, whether it be those for the elaboration of
the few or gathering in of the many. These, and like questions, will
show that we need to combine the loftiest ideal of apostolic Chris-
tianity with all that gentle appreciation of, and forbearing tenderness
toward weak and struggling human nature which the Redeemer
showed us how to mingle in our lives. Let us follow Him and we
will not be latitudinarian in our notions.

These are no views for use in the Church, rather would we in
this seek to help to carry the lambs toward the fold and gently lead
those who are weak, and heavy laden with difficulty, uncertainty,
reproach and fear.

Tell me, which emblem will you choose to represent your idea
of the Kingdom of Heaven, the lofty and slender obelisk, or the
no less lofty but massive and wide-based pyramid. Brother, the
Divine idea, depend upon it is a massive one. Is the direction in
which these remarks point a strange thing in your eyes. Think again.
You have the history of the Primitive Church before you. Consult it.
Perhaps you'll allude to its ultimate failures, but you know that these
failures (if they indeed were such) arose from circumstances which
the world has not got elements to reproduce now. Think again of
the home churches. What are they. Isolated nuclei. By no means.
They are nuclei surrounded by strata of minds in different stages of
2)reparation and amenability to the ohligations of truth, all being,

February.] true conditions of church membership. 25

naturally, evidently, but surely affected, and all being dra^ni in an
unperceived, though real, order, to unite with, and become of, that
nuclei ; an order no less real because there without form, and neither
subject to regulation, nor recognized as a regular institution and
necessary condition or mode of accretion.

The principle here contended for when proclaimed at the
Shanghai Conference found ready acceptance. First the seed, then
the blade, then the full "corn in the ear." But to isolatedly state
a principle, or to assent to it, is it enough ? it might almost be as
well not stated. It must have a definite recognition and place,
embody a decided aim, and have a practicable method and congruous
agency, so, may we hope for it to be effective and a real carrying
of the subtler priftciple into actuality among men. I ask now
is this principle true — is it an already existing, though perhaps
unrecognized, fact elsewhere, if so have we in China such an aim
embodied in our dissematory and church organizations. Have we
in the least sought to accommodate ourselves reasonably to the
conditions of moral progress in the East here. Finally, how far
are the deplorable circumstances which I commenced by narrating
ascribable to the want of such accommodation to the actual. That
is the question, and a reality that no theoretical caviling can either
evade or ignore.

Has it ever struck you what shall be the method by which,
according to the measure of the gifts of the ability and opportunity
given to every man of God in his own station and day, we may
discriminatingly lead him, step by step, year by year, quicker if he
wishes, slower if he needs, but, at any rate, lead him in steps of
renunciation graduated to his increasing knowledge in spiritual
perception and strength — with responsibilities growing, but only as he
grows, i.e. in a renunciation, self-chosen, of such things as he feels he
can renounce, and an assuming, of such responsibilities as he can
assume all in the order of their respective importance, and as
distinguished from immediate total renunciation and assumption ; not
according to an indelible law of spiritual growth, but in obedience to
an abitrary and imposed enactment of man. Thus, it seems to the
writer, by acknowledging in practical arrangements what cannot be
ignored, and will continue to operate independent of us, i.e. for our
evil if we thwart it, for our good if we accord with it ; thus, I say we
might also here surround our churches with the ever widening ranks
of those coming from all quarters with their faces Zionward, some
near, some fur off, but all coming — all drawing near.

26 TRUE CONDITIONS OF CHURCH MEMBERSHIP. January-

The question then is, How shall we go forth to open up fresh
pathways leading into, and as feeders of, the narrow way. In a word,
How shall we prepare the way of the Lord, make straight his paths
and these rough places of the Chinese all plain ; or, shall we merely
sit down by the way, fold our hands, and bemoan it ; a course
we would not venture to think of, much less dare to act out, in
matters concerning us personally. Will we dismiss the matter with
a " pshaw," or " consider our ways " and meet the difficulty.

Be that as it may, it remains a fact, that all spiritual phenomena
have causes, and the caluse is certain in proportion to the uniformity
with which the effect is observed as a sequence ; and these considera-
tions at once fix our duty to enquire, and equally debar all sneers at
the inquiry. The reader will now please bear in mind that this letter
is written for the express purpose of drawing formal attention to the
matter in question in the first instance. Secondly, it is hoped that
the principle stated will be recognized as a Divine one — a principle of
the developement and growth of the Kingdom of God — and not as a
device of a human mind that finds itself in a fix and conceives this
notion of expediency to get out of it.

To induce thought on and consideration of this one matter, as
well as to elicit that same thought in form that will be of practical
use are the distinct and alone purposes of the writer, which being so
he feels no great shame or shortcoming in signing himself for the
present as merely an

Enquirer.

P.S. — The reader will not fail to bear in mind that where the
writer alludes to " stationariness," &c., and criticises the native
Church, yet is he perfectly aware that there are two stand-points, one
from which they may be praised. We may plume ourselves upon
our relative attainments, but this is a comparing ourselves among
ourselves that is rarely allowable, and far below "the reaching
forward to that which is before" — the stand point of the present
letter, and the right one for us who believe we are the members
of a Kingdom which shall have no end.

1

February.] biographical bketcii^^of the rev. joseph race. 27

BIOGRAPHICAIi SKETCH OF THE BEV. JOSEPH BACE.

By Rev. J. W. Brewer.
"niJRING the twenty-eight years of its work in China, the Wesley an
Methodist Mission has, until the present year, been spared the
sorrow of losing by death the services of a single ordained missionary.
Death has entered our families and has smitten down wife and
children, and has also snatched away in early promise of useful work
a valued lady helper. During the past summer it has, for the first
time, robbed us of one of our colleagues, the Rev. Joseph Race ; who,
in the pride and strength of manhood, with a heart fully engrossed
in his mission work, with a strong and active mind, eager for fresh
enterprise and at the same time conscientiously industrious in
performing the daily routine of duty, was laid prostrate with typhoid
fever, which, on August 30th, had a fatal termination.

At first all had been hopeful that the disease would have run a
favourable course. Only during the last day or two of his illness
were grave fears of the result entertained. Before many had quite
realized his danger he had gone, and left friends and colleagues
dumbfounded ; who even at this lapse of time find it hard to convince
themselves that he has really passed over the bourne. It seems but
yesterday that he was amongst us looking healthy and strong, and we
were rejoicing in him as " a workman that needeth not to be
ashamed, " and he himself was rejoicing to make full proof of " the
ministry which he had received of the Lord Jesus, to testify the
Gospel of the grace of God." And now he has gone ; taken away
when he seemed strongest and best fitted for the duties of his position,
when the experience of his seven years of work in China was regarded
by himself as only a preparation for more and better work in the future.

For some days before he gave in to his last illness he had been
feeling very weak and unwell at times ; but his spirit bore up bravely
and he persevered in working until almost the very end. On Saturday,
August 21st, he, with great difiiculty, succeeded in getting through
his morning's work in the dispensary. In the afternoon he had to
take to his bed and as the day drew on became so alarmingly ill that
he decided to take that evening's steamer to Hankow to seek medical
help. Here he arrived the following day. Everything was done for
him that could have been done, but alas ! all in vain. Eight days
after he left his station and work his strong body succumbed to the
fell disease, and with sorrowing hearts, we^ the next day bore him to
his grave.

28 BIOGRAPHICAL SKETCH OF THii RKV. JOSEPH RACE. [January-

From the busy 'round of toil in study, dispensary, school and
chapel God has taken His workman and buried him ; nay, has trans-
ferred him, after his seven years' apprenticeship, to the higher ministry
of the life that knows no ending. "We mourn his loss, and bend
in awed submission to the will of Him who is " the Lord and Maker
of us all." " It is the Lord ; let Him do what seemeth Him good."
As we stood round the open grave of our friend and brother there
came to more than one of us a voice, saying, " Therefore, my beloved
brethren, be ye stedfast, unmoveable, always abounding in the work
of the Lord, forasmuch as ye know that your labour is not in vain
in the Lord.^"

Our late brother was born January 11th, 1848, in the parish of
Stanhope, in the county of Durham, England. This parish is
celebrated as the scene of the ministry of Bishop Butler, of
^'Analogy" fame, while engaged in the writing of his well-known
book, and when traditions of him and his black pony so long survived.
Brought up in what are known as ** the Dales," Mr. Race was
associated in early life with men chiefly engaged in mining pursuits,
and remarkable for their eagerness, keenness and industry; and from
them received a stamp of character which he carried with him every-
where and into everything and which he retained all through life.

He was blessed with that greatest of the blessings of early life,
a pious parentage and a religious training ; which latter has borne
glorious fruit in the conversion to God of the whole of the large
family of ten children. The family has been spoken of in that
neighbourhood as " the model family." His father and mother still
survive. They were ever regarded by him — as such parents would
be by such a son — with ardent affection ; a touching proof of which
was given by him on his deathbed : when the stupor of death was
fast creeping over him, he appeared suddenly to recollect something,
and raising his head from his pillow said " Send my love to mother,"
which were his last words. Joseph was the eldest son of this " model
family ;" and, far from being like his namesake of old an object of
envy, was confided in and looked up to as a leader among them by
both brothers and sisters. Specially close was the companionship
between himself and a brother only a little more than a year younger
than himself.

He attracted attention in early youth by his though tfulness,
seriousness and diligence. At the age of about twelve or tliirteen he
was converted during a revival of God's work in his neighbourhood,
brought about by the labours of a lay evangelist named Coverdale
Smith. Joining the church he soon engaged in Christian work and

I

February.] BiooRApniCAL sketch of thk hev. josepii race. 39

while yet in his teens became what is called among Methodists a
" local preacher." Many were the stories he had to tell of long
rides to distant country appointments over the wild and lonely roads
of " the Dales" in company, often as they could so arrange it, with a
dear friend and companion who was then and is still serving the
church in the same capacity of local preacher.

Diligent preparation for the pulpit, and assiduous pursuit of all
means of knowledge and self-improvement, made his services at this
early stage of his career useful and acceptable ; and, when the time
came, secured him a hearty and unanimous recommendation -to the
work of the ministry from those who had known him from his youth
upwards.

My own acquaintance with him dates from September, 1870,
when he came to our Missionary College at Richmond to prepare for
the mission work to which we had both been designated. Several,
who were afterwards his colleagues in China, knew him also as a
fellow- student, and all bear testimony to the respect and affection
won by him on all sides. I well remember him when first he came
a freshman to college. He stood well out, a leading man in the
front rank of the men of his year, soon by his talents and diligence
to win for himself a good standing among all the men at the college.
He was a marked man from the very beginning of his course. At
one period of his college life his health broke down through over
work ; he was forbidden his studies and sent home to recruit.

I well remember, too, the evening I recived my appointment to
China going into his room and telling him of my destination, when he
at once said, in his own eager way, " I wish I was going too." This
wish was gratified by his being sent to China the following
year, 1873.

On his arrival he at once took up his abode at Kwang Chi, then
a newly-opened station. Here he lived alone for two years. He
felt keenly the loneliness of his life in this inland city, twenty miles
from his colleague, the nearest foreigner. He felt himself to be
indeed a stranger in a strange land and among a people of a strange
speech. But not for long, the people and their speech soon became
familiar to him. He wrung for himself from this painful ordeal
of loneliness all its possible advantages, and so it made him a stronger
man to his life's end.

He devoted himself to his work in all its branches with charac-
teristic diligence and wholeheartedness. By pains-taking effort,
both with his teacher and in actual intercourse with the people, he
gained for himself a firm grip of the colloquial, and became what is

30 BIOGRAPHICAL SKETCH OP THE REV. JOSEPH RACE. [Januaiy-

popularly called " a good speaker ; " his speech being not only very
intelligible, but also more than usually idiomatic. He displayed, also,
great perseverance in pursuing his studies in various branches of
Chinese literature. As shown by the MSS. left, (most of them
unfortunately in such a rough, unfinished state as to be only of use
to himself), he had pushed far ahead in historical researches, especially
in the history of the T'ang dynasty, which however he regarded as
preliminary and subsidiary to a special study which he intended
making of the works of the greatest of the poets of China — Li Tai-
peh. Having developed a talent for versification he had also turned
his attention to street ballad literature ; a rhyming translation of a
specimen of which appeared early in the present year in the Celes-
tial Empire under the heading, " Hung "Wu, the Cowherd."
Contributions from his pen to various home papers on different sub-
jects connected with mission work and life in China showed consider-
able literary activity and ability ; which, had his life been spared,
might have borne good fruit. Equally promising and creditable
was the only product of his pen in Chinese, a tract on Vegeta-
rianism, published a few weeks before his death by the Hankow
Tract Society.

During the summer of 1875, he was laid aside with very persis-
tent diarrhea, which necessitated a trip to Japan, from which he
returned apparently quite restored. In the beginning of 1876, he
was married in Shanghai to Miss Hannah Dawson, a young lady from
his own native village, who proved herself in all respects a worthy
help-meet to him.

The return home of the Eev. "W. Scarborough at this time led to
his removal to Hankow. After nearly two years on this station he
returned in the Autumn of 1877 to tl^e scene of his previous labours ;
now however residing at "VYu-sueh, a large trading mart on the banks
of the Yang-tsze ; where he spent the last three years of his life.

Having thus experience of mission work both in the city and the
country, Mr. Race developed a strong preference and also fitness for
the latter. Though at one time in connection with its prosecution he
and Mrs. Race had to endure no little amount of hardship, the native
house in which they were living at the time being flooded out in the
summer of 1878. In the following year, however, he built himself
a house in foreign style ; which it was his pride and endeavour to
build as well and as cheaply as possible. Being dependent on raw
native workmen he had to be his own architect, clerk of the works
and everything else. However carrying into this his usual thorough-
ness, keenness and energy he succeeded far beyond all expectation.

February.] biographical sketch of th» rev. Joseph race'. 31

A sketch of his career would be very imperfect which did not
mention that which rather than anything else was a speciality of his
work in China, viz., his medical work. I retain vivid recollections
of a visit I paid him in company with the Rev. T. Bryson at Kwang
Chi just after his arrival, and before he had well settled down. After
evening prayers one or two of the members came in with some small
ailments seeking medical relief. Some kind friends at home had
given Mr. Eace for personal use a large homeopathic medicine
chest. Symptoms were asked for and described ; the guide produced
and consulted ; and, amid jest and joke from both native and
foreigner, the little globules, &c., handed out to the incredulous and
wondering patients. The next thing we heard was that the patients
were flocking in daily, and, anon, that the medicine chest, globules,
tinctures and all had been exhausted ; and still the patients came.
This necessitated application to Dr. Hardey, then in charge of our
medical mission in Hankow, who rendered him valuable help by
giving him many useful hints and some simple medicines wherewith
to carry on his efforts. Thus encouraged he persevered, and the
work grew on him rapidly, until, in after years, it became a very
important, and also a very exhausting, part of his daily duties.
Meanwhile he had availed himself of every opportunity of gaining
medical instruction and information, especially during his two year's
residence in Hankow, in connection with the missionary hospitals and
dispensaries both in Hankow and "Wu-chang, and hereby succeeded
in acquiring, for an amateur, an extraordinary amount of medical
knowledge and skill. During 1879, 4000 patients were attended to
in the Wu-sueh dispensary. He was instrumental also in saving a
very large number of would-be opium suicides ; and gave the results
of his experience in this line of operations in a paper entitled
" Opium Poisoning in China," published in one of our Home
magazines, which attracted some attention at the time of publication.

In May last, while on a short visit to him in "Wu-sueh, I
accompanied him one Sunday to one of the country stations —
Lung Ping. It was interesting to see the cordial relations between
pastor and people, I was especially interested in the afternoon
service, which he himself, conducted, in noticing the evident rap-
port existing between himself and his audience of about thirty
country farmers and peasants, I greatly admired, too, the way in
which he adapted his subject to them and chained their attention
from beginning to end. It was the same in his daily preaching to
the heathen. And then in the dispensary, no one could watch him
at his work there and not admire the tact with which be tried to

33 BIOGRAPHICAL SKETCH OF THE REV. JOSEPH RACE. [January-

speak a word in season to those who came for medicine. No fuss or
parade about it, but quietly and as a matter of course, " here a little
and there a little." And then again I saw him in the day school,
carefully catechizing and instructing the scholars. In all parts of
his daily work he was the same man of power and burning purpose,
who had carefully thought and prayed over his work and its plans
and hence knew perfectly well both what he wanted to do and
how we could best set about the doing of it.

"While we were rejoicing in him as a useful, hard-working and
well-equipped missionary, and were anticipating for him a long and
honourable career of service, he has been taken from us. But his
life, and in no less degree his death, have left an inspiring memory
which will be ever cherished by all who knew him either as colleague
or friend. - For his death was a fitting close to such a life. Con-
scious almost to the very last, there was in him no sign of fear or
quailing in his conflict with the last enemy. In taking farewell of
his sorrowing wife all his anxiety seemed to be for her lest she
should sorrow beyond measure, though with a true Christian's cheer-
ful faith he had surrendered her and their little ones to the care of
him who is " the Father of the fatherless and the judge of the
widows."

He died as he had lived, a strong man and a true Christian.
As he lay after death the line " He lay as a warrior taking his
rest" came to my mind; and the manner of his dying was just that
of a tired man seeking his rest without fear or anxiety or apprehen-
sion of any kind whatever. The secret of this calmness and peace as
well as the current of his thoughts at the time were shown when a
friend standing by quoted to him the verse : —

" 0 remember m^e for good,

Passing through the mortal vale !
Show me the atoning blood,

When my strength and spirit fail ;
Give my gasping soul to see
Jesus crucified for me !"

For some moments he made no response, and it was feared he
had not heard the words, when presently he said very quietly "For
me ! for me ! Yes ! He died for me !" Then anon he would in
glowing words praise God for permitting him to be a preacher
of the gospel of the grace of God ; and in taking leave of a dear
friend he said " Good bye ! God make you all better missionaries
than I have been !" At one time he was quiet for some time, when
all at once he burst out with "I am close to the gates !" Thus he
sank away to rest, so gradually that it was hard to say when he
really breathed his last.

February.] moGiiAPHicAL sketch of the iiev. joskph race. 33

Many pleasing testimonies of esteem have been received since his
death. A friend in America, before he had heard of his death, wrote
of him as " thoughtful, helpful, and suggestive." Another, who had
also known him in his work here, says, " lie was a fine man. Ono
I always looked up to and respected." Another who knew him
intimately, writes of his earnest missionary spirit and of the high,
spiritual tone of his letters. An old fellow student writes, " I was
associated with him, as you know, at Richmond for two years, and
no one was more respected and beloved by tutors and students than
he ;" then referring to some letters he had received from him ho
says, "they were letters which no man could read without feeling
quickened and blessed. Only a man possessed by the Holy Ghost's
power could have written words to reach another's heart as his words
reached mine. How strange that a man so thoroughly qualified in
every way for the work should be taken away ! It is one of those
many things which are inexplicable to us here."

Testimonies, too, have not been wanting from the native
Christians. Following him on the Hankow station I was more than
once struck with the strong personal bond of respect and affection
which seemed to exist between him and those who had joined the
Church under his ministry. AVith them as with others those who
knew him best loved him most. Above everything else his self-
denying and self-consuming efforts on behalf of all within or without
the Church who needed his help called forth remarks and admiration
from the natives who knew him. Faithful to his God and to those
committed to his pastoral charge, he was intolerant of all moral
perversity, and at the same time charitable to those who confessed
their faults, and most kind and persevering in helping all to live
better and more useful lives. Zeal for his Father's house and work
was the mainspring of his every-day life% The presence of so many
native Christians at his funeral on short notice and on a wet day
showed the general respect and esteem entertained by them for him,
as did also a tribute of affection composed of their own accord by
some of the leading members of his own church at Wu-sueh and
published in the TFau Kwoh Kiing Pau of October 9th, 1880.

A mournful interest attaches itself to what Would appear from
his note book to have been the subject which last occupied his mind
and attention, an unfinished translation of a poem by Li T'ai Peh,
which he describes as an imitation by that celebrated poet of a poem
" produced about the time when the Liang dynasty supplanted the
Ts'i (a.d. 502), over those who have died regretting the incomplete

34 BIOGRAPHICAL SKETCH OF THE REV. JOSEPH RACE. [ Januaiy-

fulfillment of their purposes in life." The poet represents himself
as ascending T'ai Shan in the early morning, and from thence
surveying the unnumbered graves of those that have passed away,
and in so doing pours forth a lament over " the fate of those worthies
of earlier times who had to swallow down their regrets and die."

I do not know whether there was any connection between this
and the last text chosen by him for a sermon, but probably the one
suggested the other. It was a very unusual thing for him in his
busy life to attempt the writing of a sermon in English ; but only a
week or so before his death the impulse to do so seized him and he
employed his spare moments in beginning a sermon on that glorious
text which so well describes his own life and death, the purpose of
the one and the hope of the other. "For none of us liveth to
himself, and no man dieth to himself. For whether we live, we live
unto the Lord ; and whether we die, we die unto the Lord : whether
we live therefore, or die, we are the Lord's. For to this end Christ
both died and rose and revived, that he might be Lord both of
the dead and living." This effort likewise remains unfinished, the
last words written being "For to me to live is Christ, and to
die is gain."

I shrink from the task of attempting an estimate of the character
of one who was so recently a comrade in the ranks. I prefer leaving
the foregoing " plain, unvarnished tale " of his life and work to speak
for itself. It is hard to write in sober terms of such a man when one
has loved and lived with him in the closest relationships of missionary
life. "We feel keenly our great loss, the loss of a friend and brother,
intercourse and association with whom were stimulating, energizing
and encouraging. There was no exaggeration in the language used
by one of our Home Secretaries (the Rev. E. E. Jenkins, M.A.) in
announcing his death, viz., that we have lost one of our finest
missionaries.

And what is our loss compared to the loss sustained by that
heart-stricken mourner who is now with her three fatherless little
ones (one born since his father's death) wending her sorrowful way
back to the home of her youth ? May He who has said " Leave
thy fatherless children, I will preserve them alive; and let thy
widows trust in Me " bless and protect both her and them !

February.] a LEXXEit to professor f. max mUller. 86

A LETTER TO PROFESSOR F. MAX SCULLER.

Chiefly on the Translation into English of the Chinese Terms Tt and Shang Ti

in reply to a Letter to him by 'Inquirer' in the ' Chinese Recorder and

Missionary Journal' for May-June, 1880*

BT JAMES LEGGE, PBOFESSOR OF THE CHINESE LANGUAGE AND LITEBATtJBB
IN THE UNIVEBSITY OF OXFORD.

Dear Professor Muller.

T RECEIVED lately from China a copy of the Chinese Recorder
-^ and Missionary Journal for May-June of the present year. Its
first article is a letter addressed to you by 'Inquirer,' and containing
strictures on my translation of the Chinese term* * Ti ' and 'Shang
Ti ' by the word God, and on my views generally of the theology
implied in the Confucian classics. These strictures have been
conveyed in such a form because of the appearance last year of the
third volume of the Sacred Books of the East, in which translations
are given by me of the Shu King and Hsiao King, and also of a con-
siderable portion of the Shih King, the Shu and Shih being the oldest
and most important of the Chinese books.

* Inquirer ' contends that, in translating Ti and Shang Ti by
God, I am 'hindering' the object which you have in view in having
the series of the Sacred Books of the East published, and that by
my course I am making you, and you are by your course consenting
to be made, a partaker with me in the offence of * giving a gloss — an

• It has come to the knowledge of the editor that Bome of the readers of the
Recorder considered the publication of the Letter to Prof. Miiller in the May-
Jane, No. of 1880 an infringement of the understanding that articles on
the " term question " were not to appear in the Recorder. The present
editor had nothing to do with the acceptance of that article for publication
as it was already accepted when he entered upon the duties of editor. But
as this reply to that letter has been received from the Eev. Dr. Legge for
publication the same point comes under consideration. There is now no other
course open to the editor, than to publish the reply to an article which first
appeared in the pages of this Journal. But apart from that, in our judgment,
the discussion of the main subject of these letters does not infringe on the under-
standing in relation to the " term question." The " term question," aa we
understand it, is this, " what words in the Chinese language are the more suit-
able to be used in the translation of Elohim and Theos and of Ruach and Pneuma
in the Chinese versions of the S. S.?" The matter discussed in these letters is
entirely different from that. It is a matter of Chinese mythology ; viz., what
Being is referred to in the Chinese Classics and Eituals when the word Heaven is
used in speaking of the Chief God or Power exercising rule or control ? It is
true that there is one point where the two questions touch. But when that point
is not dwelt upon, or enlarged upon to show its connection xcith, or bearing
upon, the proper word to use in the translation of Elohim and Theos, it is not a
discussion of the " term question." For if that understanding excludes the
discussion of every subject that has some connection with that question, it would
exclude a wide range of collateral subjects. The main subject discussed in these
letters is one fundamental to a correct understanding of the Chinese systems
of religion and worship. It is also intimately connected with the system of
mythology and idolatry of other lands. In that view of it, it is one of the most
important and interesting subjects which miaaionariea bare to investigate.— Ed. R,

36 A LBTTER TO PROFESSOR F. MAX muller. [January-

indivldual opinion — instead of a translation on a most fundamental
point.' It concerns iny honour to rebut this charge, and I hope that
you will bear with me, when, having done that, I go on further to
defend, in brief, my views of the theology in the Chinese classics
from the objections urged against them by my censor.

I. In the preface to vol. iii of the Sacred Books of the East, I
have stated (p. 23) that * the object of their publication, as I
understand it, is to give translations of them without any colouring
in the first place from the views of the translators.* * Inquirer,'
overlooking the words * as I understand it,' thinks that the language
gives the principle laid down by you for the guidance of those whom
you did the honour to ask to be co-workers with you in your impor-
tant undertaking. What you wished to secure, as stated in your
prospectus, was, * a complete, trustworthy, and readable translation of
the principal Sacred Books of the Eastern Religions,' Your wish so
expressed, seemed to me to impose the rule which I enunciated on
the several translators. It is a rule which I conscientiously observed
in the volume that has already been published, and which I will
continue to observe.

* Inquirer ' does not say that I have not done so excepting in the
rendering of the terms Ti and Shang Ti. He says indeed (p. 161),
that my translations of the Chinese books, of part of which the larger
portion of vol. iii is all but a reprint, having been long published, had
received from Chinese scholars a good degree of approval as fair
translations of the originals except in the one particular of the render-
ing of those terms.' I thank him for this statement. It sliows that,
in preparing vol. iii for you, I took no advantage of my position to
introduce a new rendering of Ti and Shang Ti so as to give to the
book a colouring of my own views ; I merely reproduced the render-
ing which I had been giving to the world at intervals since 1852.

My censor goes on to say that I was 'myself cognizant of the fact
that there is a disapproval of my translation of the terms in question,
and state that I examined the matter again.' What I was cognizant,
of was this : — that some disapproved of my translation of the terms,
and that others did not. My impression was, and is, that a majority
of Chinese scholars accept my rendering with approval ; but so much
did I regret that any should differ from me, and so important did I
consider it to keep out every word of which it could be said that it
reflected an individual opinion, that in revising my version of the
Shu, I felt it proper to reconsider the force of the character Ti.

The critic says (p. 181), that I might have left Ti and Shang
Ti untranslated, or have translated them by the words ' Ruler' and
* Supreme Ruler ;' that, as I translated the absolute name Tliien by
its proper equivalent Heaven, it would have been in the same line
to translate these designations of Thien. Now I stated expressly in
my preface (pp. 23, 24), that I had considered whether I could adopt
either of these courses, and pointed out to what extent P. Gaubil
and Dr. Medhurst, who had published translations of the Shu
before me, had done so. Having given some of the reasons why I
could not follow their example, I conchiJcd with the words — ' I can

I

Februar}-.] a letter to professor p: max muller. 37

no more translate Ti or Shang Ti by any word but God than I can
translate zan (A) by anything else but man.' As I translate Thien,
to use ' Inquirer's* words, by its proper equivalent Heaven, so
I translate Ti by its proper equivalent God.

I did, indeed, as mentioned in my preface, alter my former
translation of Ti in several places of the earlier books of the Shu,
and once in one of the later books, where it is applied to the ancient
heroes, Yao and Shun. Longer study of the classical and historical
works had shown me that Yao and Shun, with other legendary or
fabulous personages, had been styled Ti, in the first place, by a
process of deification. The evidence of this, very briefly set forth
in the preface, led me to retain the Chinese terms as applied to those
heroes, and at the same time intensified my conclusion to which I
came fully thirty years ago as to the meaning of Ti was correct, and
that our word God was its proper equivalent in English.

The above details will satisfy you, I think, that the charge of
using my position as a collaborateur with you in the translation of the
Sacred Books of the East, in order to promulgate, with the sanction
of your name and authority, my own unauthorised notions of the
meaning of Ti and Shang Ti, is without any foundation of truth. I
translated those terms as I have been in the habit of doing for very
many years. I called attention to the renderings in the versions of
Gaubil and Medhurst. I adduced reasons which made me adhere to
my own. What more could I do ? What else ought I to have done ?
If I had transferred the Cliinese names to my text, or rendered them
by the inadequate terms ' Ruler ' and * Supreme Ruler,' I must have
subjoined an explanatory note, which would have given still greater
offeuce to the friend who has complained of me to you.

II. I have thus disposed of that part of ' Inquirer's' letter which
has occasioned me real distress, and I now wish to submit to you some
observations on his endeavours to expose what he considers my errors
about the religious ideas of the Chinese. He says (p. 164): — 'As
Dr. Legge has referred in his preface to a controversy which has been
long pending in China, and known as " the term question " (i. e. what
is the proper word by which to translate Elohim and Theos into
Chinese in the ti'anslation of the Sacred Scriptures), I declare in
advance that the matter now at issue has no necessary connexion
with ". the term question." What is now under consideration is 1st,
a matter of fact in regard to the religious belief and worship of the
Chinese, and 2nd, of the faithfulness of the translation of two words
of the original in which this fact is stated.'

Having thus indicated the matter at issue between him and
myself, ' Inquirer' spends his strength on that he calls 'the matter of
fact,' and hardly enters, so far as I can see, on the second point, — if,
indeed, I understand what 'two words of the original' he was
thinking of. The whole discussion has to my mind an inseparable, if
not a necessary, connexion with ' the term question ; ' but leaving that
for the present out of sight, let us see what my censor says on the
matter of fact. According to him, it is this:— 'What i3eing is
designated Thien,— Heaven,— in the Chinese classics? Dr. Legge

88 A LETTER TO PROFESSOR F. MAX MULLER. [January-

expresses his full belief that the Being thus designated and which has
been the chief object of the Chinese worship since the earliest record,
and which Being is still worshipped by the Emperor at the altar to
Heaven in Peking, at the winter solstice, is the true God — is Jehovah.'
I will let this account of my * full belief ' pass in the meantime, only
premising here that I have never said that the Chinese character

* Thien ' is the same as the Hebrew word * Jehovah.' I have said
that Ti and the Shang Ti of the Chinese classics is * God, our God,
the true God.' * Inquirer * may contend that this is equivalent to
saying that Thien or Ti is Jehovah. Possibly it may be so ; but I
wish to be judged by my own words, and not by another's exhibition
of their meaning in his words. Ti is God ; Shang Ti is the
Supreme God. Thien is God under the conception of Him as * the
Great One.' Jehovah is God under the conception of Him as the

* Self-Existent.' The four names designate the same Being, but each
tells its own story of Him. 'Inquirer' throughout his letter again
and again repeats his charge that I hold that Thien is Jehovah, in a
way that is calculated to prejudice me with his readers. I impute no
motive to him for his doing so, but let the reader of this letter be
aware that all he was entitled to say in giving an account of my belief
as to Thien was, that the Being indicated by that name was the
true God^.

* Inquirer ' says that he diflPers entirely from my view, but that
there are certain things in which he agrees with me. First, he agrees
with me 'in the opinion that by the word Thien, Heaven, the Chinese
designate the Being, who, they suppose, is the Supreme Power in
China ; a Being exercising power and control, setting up and displac-
ing kings and rulers. To this Being they attribute many divine
attributes and works. He is the chief object of reverence and
worship.' Next, he agrees with me that * this Being is also fre-
quently in the classical books called Ti and Shang Ti, that these
words are designations of the same Being who is called Heaven.'
And finally, he freely admits that * the Chinese have preserved among
themselves an extensive knowledge of the divine nature and power,
and have attributed to their chief god more of the attributes and
works of Jehovah, and with less mixture of error, than other heathen
people have done in ascribing attributes to their chief gods.'

I have read these passages of my censor's letter to you with
pleasure, even while regretting the restriction contained in the
phrase * in China,' in the first of them. It is a great pity that,
agreeing in so much, we cannot go on to entire agreement. Let me

* A reader of ' Inquirer's ' letter may think that he has adduced an instance of my

calling Heaven Jehovah, — on p. 163, where he quotes from a note ab p. 478 of
vol. iii of the Sacred Books of the East. But his quotation is very incomplete.
He leaves out tlie intermediate sentences, which give to my closing remark all ita
appropriateness and point.* The case is an axample of a defect in his method
of argument, — that he seems unable to quote, either from friend or foe, with
correctness.

* Any reader who will compare the extract on p. 163 of Chinese Recorder for 1880 with the

original on p. 478 of vol. iii. of Sacred Books of the East will see how much Dr. Leggo'a
meaning la mls-etatcd.— lM<iuinBn.

February.] a letter to professor f. m.vx muller. 39

try to set forth as distinctly as I can wherein we differ ; and first, as
to what he calls * the matter of fact.*

*I differ,' he says, 'from Dr. Legge on this fundamental point, as to
what Being is called Heaven in the Chinese books. My belief is — that
the Being thus reverenced and worshipped by the Chinese and called
Heaven, is deified Heaven, the visible Heavens considered as a god,
as the chief God of the Chinese' (p. 165). *It is not a matter now
under consideration whether the Chinese may not have intended at
first to designate the true God by the visible heaven as a symbol.
The simple question now is, what Being or object do they worship
when they worship Heaven ?

* I maintain that they worship the visible Heaven regarding it as
a god pervaded by a powerful intelligent spirit which exercises
supreme control or rule in China' (p. 165). 'Heaven is supposed to
be pervaded by an intelligent and powerful Spirit. This is the
Divinity of the Chinese. The visible object is as much a part of it
as the body is a part of the compound being, man, or the image is a
part of an idol god. Thien, Heaven, is the proper name of the chief
god of the Chinese' (p. 169). I need not multiply quotations. My
own view, in opposition to * Inquirer,' is, — that Thien is the name,
not of the chief god of the Chinese, but the name by which they
speak of Him, who is the One Supreme Being over all. I maintain
that when they use the name in this way, they do not think of the

* material heavens ' at all. To use the words of Yang Fu, one of the
great scholars of the Sung period : — * Heaven and Ti indicate one
Being. The stars and constellations are not Heaven (in this sense).
Heaven must by no means be sought for in what is visible. In what
does he who seeks for Heaven in material appearances differ from a
person who knows that a man has a body, colour and form, but does
not recognise the honourable sovereign mind^ ? '

I have already quoted * Inquirer's * words that * it is not a matter
now under consideration whether the Chinese may not have intended
at first to designate the true God by the visible Heaven as a symbol ;*
but that inquiry has always with me entered as inseparable from any
satisfactory discussion of the import of the names Thien and Ti. The
process which formed the nexus between the names of sensible objects
and the concepts of the mind is a thing shrouded from us at this dis-
tance of time from the infancy of our race, but the structure of Thien
as made up of two simple characters, which mean * The Great One,*
seems to give us a hint of what it was with the fathers of the Chinese
in the case of the name for God^. The predicates, moreover, of Thien
in the classical and other writings down to the present day, and the
ancient and modern interchange of it with the personal names Ti and
Shang Ti, place to me beyond a doubt the point that there was a
transference of Thien, the name of the sky, to denote the concept
of God.

* See my Notions of the Chinese concerning God and Spirits, p. 87, where F6'»

original Chinese is given.
' See my Religions of China, pp. 8-11.

40 A LETTER TO PROFESSOR F. MAX MULLER. [January-

* Inquirer ' allows that the use of Heaven in the sense of God is
common and recognised in the Englisli language, and that it is to be
admitted also in our Sacred Scriptures, and in Christian literature ;
but he contends that the fact gives no support to my opinion. I think,
on the contrary, that it gives strong support to it. I have heard
English people, hundreds of times, say, * Heaven knows,' and it never
occurred to me that they had any thought in their minds of the
visible heaven. They meant what they had better have said, — ' God
knows.' When I read how Confucius, deploring that he was not
appreciated and understood by men, added, * But there is Heaven. —
It knows me,' am I to receive with patience the assertion that he did
not in the same way mean God ?

To show how baseless is * Inquirer's' contention that when the
Chinese speak of Heaven, or worship Heaven, whatever else may be
in their minds, there is always the idea of the visible firmament, I
will give a few passages from a series of prayers, which the then
emperor of the Ming dynasty addressed to Hwang Thien Shang Ti^
in the year 1538. It will be well to give the first prayer — * to greet
the approach of the Spirit of Shang Ti ' — entire : — * Of old, in the
beginning, there was the great chaos, without shape and dark. The
five elements had not begun to revolve, nor the two lights to shine.
In the midst thereof there existed neither form nor sound. Thou
0 Spiritual Sovereign, earnest forth in Thy presidency, and first didst
divide the grosser parts from the purer. Thou madest Heaven, Thou
madest earth. Thou madest man. All things, with their reproducing
power, got their being^.' ' Thou hast vouchsafed, 0 Ti, to hear us,
for Thou made all living things. Thy sovereign goodness is infinite.
Great and small are curtained round (by Thee from harm).*
'Inquirer' says (p. 171): — 'In the Chinese Three Character Classic,
the first book placed in the hands of Chinese children, Heaven, Earth,
Man are styled " The Three Powers." In the earliest mythology of
the Chinese, all of the objects of worship are divided into the three
categories of Heaven, Earth, and Man, as they may belong to one or
other of these categories.' I will not trouble myself or my readers
by speculating on the meaning of this last sentence, but let me
confi'ont with the statement about ' the three powers,' what is said in
the first prayer above : — 'Thou madest Heaven ; Thou madest Earth;
Thou madest Man.' Still more express is the language of another
prayer, which I will also give entire. ' When Ti, the Lord, had
so decreed. He called into existence the three Powers. Between
(Heaven and Earth) He separately disposed men and things, all over-
spread by the heavens. I, His unworthy servant, beg His (favouring)

* I translate these characters by ' God dwelling in the sovereign heavens,' while my
censor would render them ' Imperial Heaven, the ruler above.' My version is
correct, and confirmed by the Manchau version of the Shu ; but I discuss the
renderings farther on.

' See my Religions of China, pp. .43-51. In the Notions of the Chinese concerning
God and Spirits, pp. 2«-31, the Chinese of all the prayers ou this occasion
may be found.

February.] a letter to professor p. max muller. 41

decree to enlighten me His minister ; — so may I for ever appear
before Ilira in the empyrean^'

I think I might now leave the 'matter of fact' about the Being
who is worshipped as Thien and Ti in China. "With such prayers
as I have just referred to before them, writers on the subject ought
to give over asserting that that Being is * the visible Heaven,' even
though they add to that the qualifying condition that it is the

* visible Heaven deified.* I intended going on at this point to
consider the import of that qualification, but, while writing thus far,
I have been querying all along in my mind what * Inquirer ' really
meant by the second thing he had under consideration in his letter
to you, and which he calls (as I have already quoted it) * the faithful-
ness of the translation of two words of the original in which this
matter of fact is declared,' All at once it has flashed on me that
by * the two words ' he intended the two parts of the title Hwang
Thien Shang Ti which has been employed in the imperial worship
since 1538. He certainly dwells at length on this in pp. 176-178,
impugning my translation of it, and proposing another of his own.
He says : — * Dr. Legge translates Thien by Heaven, in accordance
with the fact, which he states correctly, that the " most common use
of Heaven in the Chinese classics is to designate the supreme govern-
ing power," yet in several (? cases) he very inconsistently departs
from this usage in his^translations. The phrase "Wang-thien Shang
Ti " occurs several times. This is the word, Thien, Heaven, with
the adjective imperial prefixed, with the designation Shang Ti
following it, which Dr. Legge says is very frequently used as the
synonym of Thien. In accordance with this most common use of the
words, this expression means the chief power which is called Heaven,
and here styled Imperial Heaven, and then followed with the
synonym Shang Ti, in apposition with the commonly used name
Heaven : — thus, " Imperial Heaven, the Ruler above." Dr. Legge,
in disregard of this common principle of translation, renders it
thus — " Shang Ti of the imperial heaven." '

Now the expression "NVang Thien Shang Ti, instead of occurring
' several times * in vol iii of the Sacred Books of the East, occurs, I
believe, only once, — in p. 184, where I have translated it by * God,
(dwelling in) the great heavens.' My censor contends that this version
'changes Heaven, which throughout the whole book is so frequently used
to designate the chief Power, and which is the principal predicate^ *

^ Tin's prayer deserrcs consideration on two grounds : 1st. The cliaracter which I
have rendered ' called into existence ' appears in Dr. Williams' last dictionary as
nieaining ' to commence, to lay a foundation, to institute, the beginning.* In the
face of the statements in these papers thftt ' Ti made Heaven,* what becomca of
the story related by 'Inquirer' from hearsay (p. 178) of 'the late distinguished
statesman. Wen Siang ?' 2nd. Ti'e concluding phrase 'in the empyrean' is,

literally. ' in the great vault' ( Jj^ ^ ^)- Dors not this establish my rendering
of Hwang Thien Shang Ti as meaning ' God who dwells in the great or
sovereign heaven ? *
' This is nonsense as it stands. 'Inquirer* means subject and not predicate ; — bo
unfamiliar is he with the simplest nnd most common terms of grammar.

• This was a "lapsus memoi-iae" it should have read subject. The author accept*

the castigation of his friend, the learned Professor. — I^f<2^IBEB.

42 A LETTER TO PROFESSOR F. MAX MULLER. [January-

of the sentence, to signify a place, and it changes it from being the
predicate of the sentence to be a mere qualifying clause. Such a
change is not justified by any rule of grammar, or by anything in
the connection of any of the sentences in which it occurs.* But I am
correct in construing Hwang Thien as a qualifying phrase, Shang Ti
is the subject of the sentence ; Hwang Thien and Shang Ti are
not two binomial nouns in appostion. Hwang Thien performs the part
of an adjective and qualifies the other. I will content myself here
with two proofs of this. The point will come up again.

1st. The translators of the Shu into Manchau, great scholars
imperially commissioned for their work, construed the expression as
I do. A very competent authority has supplied me with the following
note : — ' Hwang Thien is rendered by Dergi Abka, " Supreme
Heaven." Shang Ti, Hwang Shang Ti, and Hwang Thien Shang Ti
are all translated in the same way by Dergi Abkai Han (Khan),
where the i at the end of Abkai is the genitive inflexion.'

2nd. I have quoted above from the prayers used in 1538 at the
inauguration Hwang Thien Shang Ti as the style of address to be
thenceforth employed for God at the solstitial sacrifices. The first of
the prayers (given entire) was ' to greet the approach of the Spirit of
Shang Ti,' and the last was * to escort away the Spirit of Shang Ti,'
clearly showing that Shang Ti was the noun or substantive part of
the expression, and Hwang Thien merely an adjunct qualifying it.

The last sentence which I adduced above from * Inquirer ' is
followed by a passage which is remarkable even in his letter. He
says : — * There is, however, one passage from a standard collection of
writings in which this phrase (Hwang Thien Shang Ti) occurs, to
which I invite the attention of Chinese scholars. This sentence is of
such a character as to afford a sure criterion as to the correct transla-
tion of this expression, and to make clear its true meaning. The
passage, which is taken from a work that dates before the Christian
era, reads thus : — " For a long time the Thien (that is. Heaven) has
been styled "VYang Thien Shang Ti, the great One, and its altar is
called the great altar, while " Ti Ki," the Earth god, is spoken of
as " Sovereign Earth." Now the " Ti Ki," ought to be styled Wang
Ti Shang Ti, and its altar be called the broad altar. Happily I was
able to turn to the original text* of this passage, unabridged by the
compiler of any collection, 'standard ' or otherwise. It is found in
the books of the first Han dynasty (b.c, 216 — a.d. 24), compiled by
Pan Ku, who died a.d. 92. The third division of them consists of
monographs ; the fifth of which treats, in two sections, of the solstitial

♦ By request the Chinese text of the passage as translated by me is reprinted from
the pamphlet on Shangti, page 67—^ ^, ^JP^^^^Jl^^fc ""*>

>JKB mm, mm B }^ ±, ^ *s.i^mm ^m )s m^

This quotation is from a memorial by Wang Mang — who died, according to
Mayer's Chinese Header's Manual^ a.d. 23 — As Pan Kii, from whose compilation
Dr. Legge's quotes a passage, died a.d. 92, every reader can judge which passage
is the original text. To me it appears clear that as the two passages are from
different authors they are separate and independent passages. — Inquirkb.

February.] a letter to professor f.' max mtJller. 43

sacrifices or services rather, tracing their history during the course of
the dynasty, the corruptions of them through the prev^ence of Taoist
delusions, and the changes that had been made, and were still required
(in the opinion of some), to bring them into accordance with reason
and antiquity. Towards the end of the second section there occurs
the passage with which I am concerned ; — part of a memorial which
must have been written within the first twenty-five years of our era.
The writer probably belonged to what we may call * The Revision
Committee' that had been sitting since B.C. 51 on the classical writings
and other old literary monuments. He had deliberated, he says, with
others ; they were eighty-nine in all, and he gave their opinion on the
matter in hand as follows : —

'The Son of Heaven (=the Sovereign) pays to Heaven the
service due to a father, and to Earth that due to a mother. Now-a-
days, when we designate the Spirit of Heaven, we call it Hwang
Thien Shang Ti (=God dwelling in the great or sovereign heaven),
the Great One, and we call its altar the great Terrace. And when
we designate the Spirit of Earth, we merely call it Hau Thu
(=Sovereign Earth), being the same as ^ung Yang Hwang Ling
(=the Yellow Intelligence of the Centre); and, moreover, the altar
space at the northern border has no honourable designation. It is
proper that orders should be given to designate the Spirit of the Earth
by the title of Hwang Lu Hau Kh\ (=Sovereign Spirit of the Great
Earth), and to call its altar-space the Broad Terraced'

When you look at this translation alongside * Inquirer's ' trans-
lation of the copy of the passage in his * standard collection,* you will
see that that copy is very condensed indeed. Let me point out, first,
that it was ' the Spirit of Heaven,' and not Heaven simply, or even
' the visible heaven, deified,' that was styled Hwang Thien Shang Ti.
That binomial expression is the designation of Thien Shan, 'the Spirit
of heaven,' which is the subject in the sentence, while the other is its
designation or belongs to the predicate. My version, or some verbal
alteration of it, will alone meet the exigency of the construction. Let
me point out, secondly, that the three expressions, Hwang Thien
Shang Ti, JTung Yang Hwang Ling, and Hwang Lu II&u Kh\, are
all of the same construction, and should be construed in the samo
way. But I think that even ' Inquirer ' will not contend that the
two phrases in the second expression — ^ung Yang and Hwang
Ling — are in apposition, ^ung Yang is a qualifying phrase indicat-
ing the place of Hwang Ling. To explain the significance of the
whole expression would require a dissertation, and a discussion of
some of the darkest mysteries of Taoism and geomancy ; — all I have
to do with now is the parity of construction in the three expressions.
As -ffung Yang is a qualifying phrase of place, Hwang Thien and
Hwang Lu should be the same. All will be prepared to admit that
Hwang Lu is so ; and I venture to think that no one accustomed to

^IB M^. i!n ^ 1^ rift H ^ ±, ^ 4* :^ =i ® I^' X eJS
41: 5aJ> * W ^ ^, t: ^ ± i6 ^ 1 ^ ^ «■ jJis 0 a »§=•

44 A LETTBR TO PROFESSOR F, MAX MULLEB. [January-

the accurate interpretation of written documents will say that Hwang
Thien is anything else.

But in * Inquirer's * letter, the third expression appears as

* Wang (i.e. Hwang) Ti* Shang Ti.' I do not say that when he
wrote' thus, — that the Ti^Z/i ('Earth god,' as he renders it) should
be so styled, he was purposely altering the text of the passage in his

* standard collection ; ' but I believe that ho was heedlessly misread-
ing and misquoting it. In fact, it is difficult to follow and make
allowance for his mental vagaries in this part of his letter. I have
just pointed out how he translates Ti K/n by * Earth god,' and im-
mediately after he renders Khi by * Producer,' saying, ' According to
Dr. Legge, the first part (i.e. expression) should read " the Supreme
Ruler of the Imperial Heaven ; " and the other, if translated accord-
ing to the same grammatical rules, would read, " Sovereign Producer
of Imperial Earth."

But on what grounds does ' Inquirer ' metamorphose the mean-
ing of Khi from * god ' into * Producer ? ' Producer is nothing but
Lis own audacious mistranslationf of the term. Even ' god ' is not
the correct rendering of K/n. The term is synonymous with shan, (jjB^)
with this difference, that spirits generally, and especially those whose
seat is referred to heaven, are called shan, while those whose influence
is in and over the earth are called khi.

It would seem hardly possible for the force of error to go farther,
but on pp. 178, 179, * Inquirer ' contrives to outdo himself. There
he says : — * The words Wang-ti t Shangti, in the second quota-
tion, are the very words which are inscribed on the tablet to Heaven,
which is placed on the altar at the time of that sacrifice. This I
know certainly, because I saw this very tablet myself.' Other eyes,
besides those of * Inquirer,' have seen * that very tablet.' I do not
ask him to produce it, because it is not in his power to do so ; I only
ask him to produce the signed testimony of any one of his friends who
has also seen the tablet and could read Chinese, certifying that it
bears on it the inscription — ' Wang (Hwang) Ti Shang Ti.' Let
him do this, and I will, in the Chinese for retractiug a charge, * cat
my words.'

It has been an easy, though an unpleasant, task, thus to expose
the blunders of my censor, but does his being in error prove that I
am myself in the right ? It does so to a great extent ; but still
farther to clear myself from the charge of giving what he calls ' a

* These words should have read Hwang Ti Hau K'i. That the two last words were

printed Shangti was a typographical error ; for which the Author is not to
blame. — Publishers of Chi. Kec.

t Kang Hi in defining Ti Ki says " it is the Earth shin," and quotes from the
Showh-wen thus : - i^ )(®. il *»?, gi 3JC tfe IK, Jl ffi II ^ ^ 4-
X« J^ ,^ ^ ^> which I have translated, " the one who causes the myriad
things to come forth." See pamphlet ou Shangti, pages -10— If auy one' will
suggest a word which will better express this definition of Kang Hi than
" Producer " does, I will be glad to accept it.— Inquirer.

J These words should have read Wang J'^ien Shangti. The second word being
printed " ti " was a typographical error for which the Author was not respou-
sible.— PcBLlBUjeiiH OF Chi. Hac.

February.] a letteh to phopessor p. max mullbr. 45

gloss ' of my own, instead of a translation, when, in vol. iii of the
Sacred Books of the East, I render Ti and Shang Ti by God, and to
prepare the way more fully for an appeal that I wish to make to the
Protestant missionaries in China on the ground of the discussions to
which * Inquirer's ' letter has led me, I will, with your permission,
return to the point, at which I turned aside to reply to his interpreta-
tion of the parts of the expression Hwang Thien Shang Ti.

Up to that point I had been contending, that when the Chinese
used Heaven, as both he and I allow, in the sense of God, they have
no image of the visible heaven or sky before their thoughts. Even
he says again and again, that the Being who is called Heaven in the
classical books of China is * deified heaven, the visible heaven
considered as a god, as the chief god of the Chinese.' Here it would
seem as if one part of the controversy between, him and me could
quickly and easily be settled.

* The visible heaven, deified, is the chief god of the Chinese.*
How then is this deification of heaven declared ? Before it took
place there must have been the idea of deity in the minds of the
worshippers. What was their name for that idea ? By what process
of speech was the ceremony (so to speak) of deification carried
through ? I do not find in his letter that * Inquirer ' put such ques-
tions to himself, or has said anything which can be accepted as
replying to them. My answers to them are : — The name for the idea
of Deity was Ti ; the process of deification was by styling Heaven Ti,
and intensifying the title by the addition of Shang into Shang Ti.

I will substantiate these answers by the authority of two Chinese
writers of great celebrity. Take first the language of K/iang I, the
most renowned scholar of our eleventh century, whom even ^u Hsi,
in the century after, called his master. K/ia,ng has set the thing
forth as clearly as it was possible for him to do. Commenting on
the remarkable lines in a poem of the eighth century B.C.,

' There ia the great God (Hwang Shang Ti), —
Does He hate any one ?'

^u Hsi says : — * Shang Ti is the Spirit of heaven. As K/iang I
says, " With reference to Its form, we speak of Heaven ; with
reference to Its lordship and rule, we speak of Ti." ' The other
authority which I adduce is the well-known lexicographer, Tai
Thuug, of our thirteenth century. His account of the character Ti
begins thus: — 'The honourable designation of lordship and rule.
Hence Heaven is called Shang Ti.'

The Chinese thinkers could not express themselves more clearly ;
and I do not know that in this nineteenth century of the Christian
era any philosopher of Europe can explain fully the mystery that
enwraps the subjects. How does the idea of God first arise in the
human mind ? How did it become the practice, universal perhaps,
certainly not confined to China, to use the name of the visible sky in
the sense of God ? The Chinese fathers used it so, having the
conviction that above and beyond the sky, there was a lord and ruler
to whose government they and all beings and things were subject.

46 A LETTER TO PROFESSOR F. MAX MULLER. [January-

and as a personal appellation for Him they used the name Ti. Ti
does not mean 'lord and ruler.' It is the honourable designation of
one who is such. These names are but the expansion of the idea in
it. Ti means God.^ This is what I claim for myself : — to have
seized with a firm hold, fully thirty years ago, this significance of the
term, and to have rendered it by Grod in all translations that I have
since made of Chinese writings, where it was used as the appellation
of the Supreme Power. I have said, that ' Inquirer ' does not tell us
by what word or words the 'deification' of the visible sky is declared.
In his long argument about the parts of the expression Hwang Thien
Shang Ti he would seem to say, that that important part is performed
by Ti and Shang Ti ; and if so, he yields the point as to the correctness
of my translation of those terms in your vol. iii. My views about
the theology in the Chinese classics, whether they are correct or not,
do not affect the rendering of them. It was competent for 'Inquirer'
to object to those views, but not to accuse me of mistranslation.
Whether Jupiter was the true god or a false does not concern our use
of the word God in translating Theos or Deus ; and whether Thien be
the true God, or merely the chief god of the Chinese, we are equally
correct in using Ti to translate Elohim or Theos, I must confess,
however, that I am surprised that my holding that Thien, Ti, and
Shang Ti are denominations of ' God, our God, the true God,' should
awaken a tumult of so much opposition in the mind of ' Inquirer.' I
entered nearly forty years ago on a careful examination of the
classical books of China with no other purpose but to qualify myself
to fulfil to the best advantage the duties of a missionary. When I
began to publish the result of my studies, I had the benefit of
missionaries more than of any other class of possible readers in my
mind. If I have lost the sympathy and confidence of any of them by
making known the conclusion to which I came, I am sorry for it, — on
their account more than on my own. They will bear with me, I
hope, when I reiterate my conviction that ray conclusions are correct,
and venture, after the manner of Paul with the Galatians, to entreat
them not to think of me, because I tell them the truth, as their
enemy, or the enemy of the work in which I am still as much in-
terested as themselves.

But readers of ' Inquirer's ' letter will get from it an insufficient
idea of what my views about theology and human duty as gathered
from the Chinese classics are. He starts, as I have already com-
plained, with the statement that I hold that Ti or Shang Ti is
Jehovah. He might have borne in mind a paragraph which I wrote
and published in 1852, the substance of which I will reproduce

^ While writing these pages I was interrupted by a visit from two of the gentlemen
belonging to the Chinese legation in London, — the Charge d'Affaires in the absence
of the marquis Tsiing on the continent, and one of the interpreters. I asked
them their opinion about the meaning of Thien and Shang Ti. The Charg^
quoted KA Hsi's account of Shang Ti, as ' the Spirit of Heaven.' The interpreter
Baid, 'If I may express my humble opinion, you in England say "God," we in
China say " Shang Ti." There is no difference. God is Shang Ti, Shang Ti i«
God.' ^

February.] a letter to professor v. max muller. 47

here^: — *I take the declaration in Exodus vi. 2, 3, as it stands, with-
out trying to explain it away. To Abraham, Isaac, and Jacob God
was not known by the name Jehovah. Yet they knew the true God,
though they had not consciously named Him in accordance with the
fact of his self-existence, which I think, and probably " Inquirer "
also thinks, the name Jehovah asserts. So it is with the Chinese.
"We might suppose that the first prayers or hymn used at the special
solstitial service of 1538 was composed from the first chapter of
Genesis. They know the true God though they have not distinctly
apprehended and expressed His self-existence. As the day-spring
from on high visits them, it will reveal it. It is the privilege of
missionaries to quicken them to the recognition of it, and to testify
— each one — to them as Moses was commissioned to do to the
children of Israel, "I AM — Shang Ti, the self-existent — hath sent me
to you.'"

According to my censor (p. 167), 'Thien is the absolute name of
the chief god of the Chinese, and Jehovah is the absolute name of the
one living and true God. No name or title can make any being
more real and personal than he is in his own nature. The absolute
name comprehends the whole of his attributes. These remarks are
true of Jehovah as a Being possessed of all excellences.' All this
agony of assertion about the absolute name arises from * Inquirer's *
forgetting what absolute terms are in logic. The absolute name does
not of itself tell us all about the being to whom it belongs ; it only
tells us what he is as a whole in himself, without reference to any
greater whole of which he is a part^. The name Jehovah tells us of
God that he is self-existent ; — this and nothing more. We learn all His
other attributes from His various revelations of Himself ; and then
Jehovah, becoming in fact what we call a proper name, will bring
God before us according to the ever-increasing amplitude of our
knowledge of Him.

In the same way, while Thien may by and by be used less
frequently by the Chinese, as they become familiar with our Sacred
Scriptures, it will be the representative to them of God, as we know
Him now, and as we hope to know Him yet more fully, even within
the sphere of time. The written symbol of it is composed of the
symbols of unity and greatness, and suggests the idea of the sky,
the one thing above and over all, and to whose magnitude we
can assign no limit. The same structure of the character, when
the name is used in the sense of God, brings Him before the
mind in His greatness and unity, — as the one Being who alone is
great. Certainly this is a conception of God which is not to be
despised ; and I am not afraid here to quote what I have said in my
little work on the Religions of China published this year : — * The
relation of the two names, Thien and Shang Ti, has kept the
monotheistic element prominent in the religion proper of China down
to the present time, and has prevented the prostitution of Ti as

^ Notions of the Chinese concerning God and Spirits, p. 32.
» Whately's Elemonta of Logic, Book II, Chap. v. Sect. 1.

48 A LETTER TO PROFESSOB F. MAX MULLER, [January-

Elohim, Theos, and other corresponding appellations of the Divine
Being were prostituted in other nations^. *

I am afraid you will be thinking that this letter is already too
long, and I will endeavour to be drawing it soon to a conclusion. I
am weary of tracking my censor through the inaccuracies of his
quotations and translations, and his loose and inconclusive attempts
at reasoning. What he says about a system of nature-worship as au
integral part of the state religion ; about the dualistic phrase Heaven
and Earth, which was the first corruption of the old religion, and the
use of which, instead of the single names Heaven or Ti, has all along
been controlled by the relation between those names that I have
spoken of immediately above ; about the decision of Confucius that in
the two solstitial sacrifices, that to Heaven and that to Earth, the
service was rendered to Shang Ti : — what he says about all these
points is one-sided and misleading. Eeaders wishing to know what I
have said about them, may consult my ' Notions of the Chinese
concerning God and Spirits* (1852), or my 'Religions of China
compared with Christianity' (1880). Instead of entering on these
subjects afresh, I will confine myself to what * Inquirer * says about

* the concurrent opinion of Christian missionaries in China,' whether
adherents of the Roman and Greek churches or of Protestantism, that
they hold and have held for the last three hundred years, that Heaven
does not designate the true God.

There are indeed those in the Protestant camp who agree with
me that ' Heaven ' in the classical books denotes the true God, but

* Inquirer ' assures you that the holders of this opinion, * so far as
they have made it known, may be counted on the fingers of one hand.*
Possibly it may be so, but I am surprised at the statement. Very
many — I have thought one half at least of the Protestant missionaries
in China — agree with me in using Ti and Shang Ti for God in their
teaching, their translations, their tracts and commentaries. That is
enough. If they cannot go on to embrace my opinion in its entirety,
I am notwithstanding content, and can think with satisfaction of their
labours. The evidence in the case, indeed, should make them go
farther. Perhaps they shrink from being charged, as I was when I
first published my views, and am still, — charged with not holding
orthodox views. But I contend that the view of a primitive mon-
otheism in China is more in accordance with the testimony of the
Bible than any other, and that the usage of Thien and Ti, all along
the course of history, struggling against the corruptions of that
primitive monotheism, and occasionally succeeding, to a great extent,
as during the Ming period, in casting them off, is most honouring to
God, and shows how He has never left Himself without witness
among the many-millioned people of the Chinese empire.

And moreover, when translating the Scriptures and preaching the
gospel, missionaries cannot bring their truth into contact with the
minds of their readers and hearers so effectually as by using Ti and
Shang Ti for God.

^ Tha Eoligions of China, p. II.

February.] a letter to professou f. max mullbr. 49

What is the practice of the missionaries of the churches of Rome
and Russia ? It is that prescribed by a decree of pope Clement XI
in 1704, the part of which bearing on the subject in hand is as
follows : — * That, since in China the most high and good God cannot
be named by the names given to Him in Europe, we must, to express
our idea of Ilim, employ the words Thien Ku, that is, " Lord of
heaven," — now for a long period received and approved by the mission-
aries and the faithful in Christ ; that the names Thien, " Heaven,'*
and Shang Ti, " Sovereign Emperor," must be absolutely rejected ;
and that for this reason it must not be permitted that tablets, bearing
the Chinese inscription King Thien, "Adore Heaven," should bo
placed in Christian churches, or retained there for the future should
they have been previously so placed^'

You are aware that this decree was issued in consequence of
bitter and long-continued controversies among the Roman Catholic
missionaries on the meaning of the Chinese terms ; — the Jesuits
principally on one side, and the Dominicans and Franciscans on the
other. Before the decree appeared, P. Regis and the other translators
of the Yi King, in a note to a passage in that classic, said: — 'The
expressions Thien /.ih Ku, Ts^i, " Lord and Governor of heaven,"
Wan Wa /.-ih /iTu, " Lord of all things," and Thien A'u, " Lord of
heaven," all of which the Christians use, are, we may say, synonyms
of the name Shang Ti. If the word Shang Ti is now so improper
because of the abuse (as some in Europe have said) of the materialis-
ing philosophers of the Sung dynasty, the expressions " Lord and
Governor," " Lord of heaven" are no better.'

The statement of Regis and his associates was correct, and their
conclusions sound. Shang Ti and Thien ^u have, so far as tho
Being whom they describe is concerned, the same reference in tho
minds of Chinese readers ; but that fact could not save the former
from being proscribed by pope Clement. Thien Ku having been used
by Roman Catholic missionaries and their converts now for about two
hundred years, Thien Ku. Kiko, ' the Teachings of the Lord of
heaven,' has become among the Chinese the name for Christianity,
and where they recognise a difference between Protestantism and
Popery, the name for the latter. But if we leave out the adjuncts
Shang and Tliien, Ti and Kn are terms of the same class, and have
similar significations. There is the difference between them that
there is in English between God and Lord. They may be inter-
changed both in writing and preaching, and I have myself often
interchanged them, saying — now Shang Ti, and now Shang ^u.^ I
prefer the prefix Shang, meaning * Supreme,' to Thien, which restricts
and localises ; but still Shang Ti and Thien Ku. do not come into
collision in preaching. The case is different, however, in translating.
In order to render lord, we require the term Ka ; and I can no inore
use Thien Ku to render Eloliim and Theos than I could substitute
•Heaven's Lord' in our English Bible wherever 'God' occurs, having
at the same time no other word to substitute in the room of ' lord.'

» Uuc'b Christianity in Cliiua, Tartary, aud Tliiljct, III, p. 410.

60 A LETTER TO PROFESSOR F. MAX MULLER. [January-

You will have observed that, in the decree of Clement XI,
Shang Ti appears as meaning ' Supreme Emperor.' Here was the
mistake oi the Roman Catholic missionaries. They found the
emperor of China called by the title of Hwang Ti, * Great (or August)
Ti.' They do not appear to have considered the facts that that title
was first employed by the tyrannical sovereign of Khin in b.c. 221,
and that Ti had been used, in the sense of * God,' to designate Thien
for more than 2000 years before his unwarrantable assumption of it.
As if the facts in the usage of the name had been the reverse of what
they were, they supposed that its primary meaning was emperor and
not God. If they had clearly apprehended its true meaning, as I
have so often and so strongly insisted on it in this letter, I believe
they would have been saved from the controversy about terms, which
embittered their relations among themselves, embroiled them with
the emperors of China, operated disastrously to check the progress
of their missions, and entailed the discording views which now keep
the Protestant missionaries in different camps. We should never have
licard of * the term question,' and they would not have attempted to
evade a difficulty of their own fancying by a device unworthy of the
scholarship by which many of them were distinguished. I suppose the
• still, small voice ' of truth was drowned amid the clamours of bigotry.

I have spoken, immediately above, of the different Protestant
€amps in China. There are three. Let me endeavour to describe them.

The first camp is a large one, and contains many missionaries
who use Ti and Shang Ti for God, and the term Shan for Spirit. To
this camp I belonged while I was in the mission field. Whether all
in it say with me that Shang Ti in the Chinese classics is * God, the
true God, our God,' or some of them shrink from expressing them-
selves so roundly, that does not disturb their harmony in what they
preach, write, and translate for the benefit of the Chinese.

The second camp is also a large one, and contains many mis-
sionaries who use the term Shan for God. This Shan is the same
term which those in the first camp and the missionaries of the Roman
and Greek churches use for Spirit. This makes it necessary that these
missionaries should find another term for Spirit, and accordingly we
find Ling (^) employed in this sense.

The third camp is as yet but small. It contains a few mis-
sionaries who have begun to follow the Roman Catholic usage in the
employ nlent of Thien ^u for God. But they are not agreed in the
translation of Spirit, some of them in this again following the Roman
Catholics, and also the missionaries of the first camp, in the use of
Shan, and others of them adopting Ling from the second camp.

It is to be deplored that there is not agreement in the Chinese
t«rms used for words of such importance. The difference, indeed,
between Roman Catholics and the missionaries of the first camp
amounts only to diversity, and not to contradiction. But I grieve
over the usages in the second, in which my censor, ' Inquirer,' must
have his place.

I said in one part of this letter that he has not distinctly told us
by what verbal process the visible sky was deified, and that it often

February.] a letter to profbssor f. max mUller. 51

seemed that ho was allowing that the deification was made by Ti. I
have since fouuJ pruoF, liowever, iu the last line of the brief appendix
to his letter, that he thinks that this important operation is performed
by Shan. He adduces a Chinese passage, and translates it thus : — >
* At the round hillock to sacrifice to expansive Heaven, the Ruler above,
is to recompense our origin. Thus to recompense our origin is because
of the deifying of Heaven (Shan Thien).' I know the passage well,
having adduced it, and given a translation of it, in 1852, in my
' Notions of the Chinese concerning God and Spirits' (p. 163). The
real meaning of it would alone suffice to overthrow the whole
structure of * Inquirer's ' reasoning in his letter to you. Coming back
to the study of it after so long an interval, I render it thus : — ' The
sacrifice at the round hillock to Shang Ti (dwelling in) the vast
heaven is a thankful acknowledgement of our origin (as coming from
Him). It is by this thankful acknowledgment of our origin that wo
spiritualise heaven,' — that we show, that is, that by (the name)
Heaven, we understand a spiritual Being ^

Shan never means deity.* * Inquirer ' allows (p. 165) that, in
the opinion of the Chinese, * the visible heaven is pervaded by a living
intelligent, and all-powerful Spirit.' This is called Thien Shan, and
very often Thien k'lh. Shan, with A'ih, the equivalent of our preposition
' of,' between those terms. Every one iu the second Protestant camp
allows that Shan means Spirit ; but it is contended that it also means
God, or may be made to mean so. Dr. Morrison unfortunately
said : — ' The Shrm of China denotes Spirit or God.' But the term is
applied to whatever does not fall under the apprehension of the
senses, and is descriptive, in the concrete, of the class of spirits. It
is for them a generic name of nature ; and to say by it that there is
only one Shan is impossible. Is there to be found, out of the mission
field of China, a body of sensible men attempting by a generic name
to deny the existence of the genus to the existence of which it testifies ?

At the General Conference of the Protestant Missionaries of
China, held at Shanghai in 1877, an Essay was read by the Rev. Mr.
Roberts, an American Presbyterian missionary, on ' Principles of
Translation into Chinese.' With most of those principles, as laid
down by him, I cordially agree ; but he is unfortunately drawn iu
one place into the vortex of * the term question.' Endeavouring to
illustrate his views by the term Shan, he says : — * There are two
analogues for it in English and the original tongues of the Scriptures,
one of which — spirit, pneuma, ruach — is, it is claimed by some, an

^ The phrase Shau Thien (jp^ ^) is a difficult one. The idea in the mind of tho
Chinese writer was, I am confident, what is conveyed by my expansion of the
phrase, and is expressed as clearly as the difficulty of the subject, and the sym-
bolical nature of his written medium, enabled him to do. In the Record of Uitoa,
IX, i, 21, we find ' Earth shanned' in the same way : — ' The sacrifice at the altar
to the Earth is the way by which the Earth is spiritualised ;' — the way, that is,
iu which we show that by (the name) Earth, at that service, we understand a
spiritual Being. Gallery (p. 61) renders this passage : — ' La culte du Dieu
tutelaire de la terre a pour objet de spiritualiser la terre.*

* As the remaining pages are occupied by a formal discussion of the " terras," we
might refrain from printing this part of the Letter. But we prefer to print it
entire. — Eduob of Chi. Rec.

52 A LETTER TO PROFESSOR F. MAX MULLER. [January-

exact equivalent of one of the meanings of Slian^ and the other — gods*
elohira, theos — of the other meaning. The clioice hotwcen those
meanings must be determined by circumstances.' But is it the case
that, beyond the second Protestant camp in China, it is allowed that
there is any analogue of shan, in the concrete, in Eiiglisli or other
languages, but spirit or the equivalent term in each ? Mr. Roberts'
style of speech on the subject is new to me. Accepting, himself, that
the other word, or god, is also an analogue of it, ho goes on to say
that * the ordinary popular definition of God, the translator's definition,
*'an object of (formal, stated) worship," — whether a " being" or not
is immaterial, — is the only consistent and possible one ; for God, in
common usage, is so called rather from a relation he sustains than
from his nature, or any personal attribute, respect, or function.' I
will not stay to point out all the various shades of error and
inconsistency in this sentence, further than to record my dissent from
the account which it gives of the dofiniticm of God, considered even
popularly, and still more from a translator's point of view. But even
if that were correct, no inference could be drawn from it to favour the
adoption of Shun as the rendering for God in Chinese ; for Shan does
not contain in itself any idea of the spirit or .spirits to whicTi it refers
being objects of worship.

I allow, of course, that since * God is a spirit,' we may, by using
various adjuncts along with the term Shun, convey some idea of our
meaning when we try to speak or write about God with it ; but S!iau
used alone, as it must be thousands of times in a version of the Bible,
can only confuse and lead astray. I may be told that, as a Chinese
reads on, he will by and by come to see the sense in which the
translator meant the term to be understood ; but supposing that such
a result were possible, where is the sense of subjecting iho man to so
painful a process in order to reach it? As I said in 1852, I say
now : — ' The first step towards harmony among the Protestant mission-
aries in China must.be taken on this term Shan by the agreement of
all to use it in its proper sense of Spirit, and in that alone.' •

The importance, not to say the necessity, of such an agreement
becomes greater fi-om the difiiculty of finding any other word to use
for spirit in the place of shun. The missionaries who thought it
necessary to resolve that shun should mean God continued for a
time, after the example of Dr. Morrison, to use for spirit the
term fang. But fang means * wind,' and 'influence ' such as may be
symbolised by the effects of the wind. It was ere long found to be
intolerable to read in the New Testament expressions equivalent to
'the love of the wind,' 'the wind saith to the churches.' Fang was
abandoned and the advocates of Shan for God gathered round the
term ling for spiiit. This ling is not so startlingly objectionable as
fang, but it answers the purpose in em])loying it very imperfectly.

Shan and ling are used in dictionaries, — each to define the other.
But there is a difference between them. Shan is a name of nature ;
ling is the name of a quality of that nature. "We meet with such
expressions as — ' The mind naturally is a thing which IS spiritual
and clear-seeing,' and ' The nand is a thing which HAS intelligence.*

February.] a letter to professor f. max muli.er. 53

Wo can say Shan /.ih ling, but not Ling ^ih Shsin. The phrase Sli:m
/.ih ling, occurring of necessity very many times in the Shun Bible of
tlie second camp, and intended to say to its readers, * The Spirit of
God ' really says only ' The efficaciousness of the Spirits.' Tiie most
that even Shang Ti /ah ling, or Thien Kn /.ih ling, could say would
be, * The influence or efficaciousness of God.' Instead of teaching the
personality of the Spirit, ling is opposed to the doctrine which would
teach it. Ling ought to be discarded from the second camp as fane-
was. AVheu the occupants of that camp have united with all the
other missionaries in using Shan for Spirit, I am little concerned
comparatively whether they elect to use Shang Ti for God, or Thien
Kvi. My osvn judgment and predilections are in favour of Ti and
Shang Ti. To adopt these is the more excellent way ; — more in
accordance with the truth of names and things, and more adapted for
the mission field of China. But if they prefer to adopt Thien ATi,
I shall not feel that they and the missionaries of the first camp are in
antagonism to one another. They can teach, and preach the gospel
intelligibly, though I fail to see how they can translate the Scriptures
in a scholarly and successful manner.

And now I bring this long letter to a conclusion, though it is not
nearly so long as * Inquirer's.' He provoked me to the controversy
by the charges which he brought against me to you ; and I hope you
will consider that I have shown that there was no foundation for
them. I went on to vindicate my views on the theology in the
Chinese classics, not because of the force of * Inquirer's ' pleading
against them, but from regard to others, especially younger men, who
are in the same camp with him. I touched in conclusion, also on
their account, on the, old ' term question.' It would have been easier
to write much more than so little.

I am often amused when I look back to the years when wo
thought in China that question was the most important controversy
in the world. And it was far from being unimportant ; but the
recollection of it comes to me, as if it had been a long-enduring
nightmare. AYhilc I do not regret the part which I took in it, and
have reason to believe that it was useful, I commenced this reply to
'Inquirer ' most reluctantly. As I went on, there occurred to me
once and again the words of Gray.

' Even in our ashes live their wonted fires.'

But it is not so, and I have been sorry to be severe at times in
showing the want of accuracy in my censor's translations, and of
soundness in his arguments. I hope that I shall not have to become
a controversialist again.

As * Inquirer ' addressed his letter to you, you will probably
reply to him. I rejoice to think, indeed, that you are thus called in
to give your judgment in the questions agitated between him and me,
and which, apart from the details of Chinese criticism, must have a
great interest for you. Meanwhile I will publish this letter, and
send it to the Editor of ' the Chinese Recorder and Missionary
Journal,' with a request that, as my defence, it may be allowed to
appear where ' Inciuirer's ' letter to you did.

54 THE NORTH-CHINA MISSION OF THE AMERICAN BOARD. [JailUaiy-

THE NORTH-CHINA MISSION OF THE AMERICAN BOARD.

By Ret. C. A. Stanley.

rjlHE operations of this mission have been confined mainly to the
■^ province of Chihii. It is the province of the Imperial city,
Peking, which ranks it as the most important of the provinces of
China. Its name is descriptive meaning direct rule, and denotes that
from it emanates the power which governs the nation. Its surface is
level, with the exception of a few hills and ridges at the north and
west. Its jurisdiction now extends over a large tract of Mongolia ;
but this part is separately officered. This outer section comprises
about half the area of the entire province. It is bounded by Inner
Mongolia on the north, Shing-king, Gulf of Pechihli and Shantung on
the east and south-east, Honan on the south and south-west, and by
Shansi on the west. For a short distance on the north-east, the
Great Wall forms the border line.

There are few if any important historical events or incidents
connected with the province, such as have given renown to some
other parts of the empire. Shantung is the birth-province of
Confucius ; Chihii can boast of no honor equal to this. Still it is not
without its legends and romances, some of which possess a degree of
interest — perhaps had some political or other importance at the time.

The area of the province is 59,949 square miles ; is divided iuto
17 departments (counties), and 144 districts (townships), each
having its walled city, a number of market towns, and scores of
villages and hamlets.

Much of the soil is unproductive on account of the soda it
contains, causing its surface to present the appearance of being
covered with a hoar frost. Persistent labor and cultivation has
reclaimed a considerable portion of this inferior part. Where free
from soda, the soil is productive ; but the spring and autumn rainfall
is too small, generally, to ensure the full harvest ; while the summer
rains are usually so frequent and so abundant as to inundate the
low lying lands, and do immense damage, often completely destroying
the crops. The swollen streams often overflow their banks, thus
adding greatly to the destruction and suffering, and occasionally
sweeping away in a night a'l entire village. Many of these river
beds are dry during a large part of the year, but fill rapidly when the

February.] the north-china mission oE-the American hoard. 55

summer rains begin, and pour out a great volume of water during tbo
rainy season. Large tracts of the low land are overflowed almost
every year. These abound with fish ; and where the water is not too
deep, rice is cultivated successfully.

The principle productions are wheat, barley, millet (large and
small), many varieties of beans and vegetables, cotton, apples,
peaches, pears, plums, apricots, grapes, walnuts and chestnuts. Hides,
camels' and sheeps' wool, " medicines " and soda, are among the
articles most extensively exported. Coal is abundant in the hills, but
the mines are very imperfectly worked. The best coal has scarcely
been reached, and the methods of transportation make it very
expensive at the place of consumption. The precious metals and
iron are also found, in what quantity is unknown.

This Mission was begun by Rev. Henry — now Dr. — Blodget,
who, after a residence of six years in Shanghai, came north in the
autumn of 1860, in a transport ship connected with the allied English
and French forces, reaching Tientsin September 28th. The Mission
is therefore just twenty years old. Other stations have been occupied
as follows : Peking in 1864 ; Kalgan in 1865 j Tung Cho in 1867 ;
Pau-ting-fu in 1873. It is proposed to occupy a new station in the
Shantung border next year.

'When the statistics which appear in the Records of the
Missionary Conference held in Shanghai in May, 1877 were prepared,
the Mission numbered five stations where missionaries resided, 10
out-stations, 267 church members, 14 clerical and two lay missionaries,
11 married and 5 single ladies.

While there has been growth at all the stations, the most
rapid expansion has been in the Southern part of the field in
connection with the Tientsin station, which reported 367 church
members at the last annual meeting held in April-May, as against
90 in 1877. For this rapid growth, two causes are chiefly assign-
able— one immediate, the other remote. The immediate cause was
the distribution of famine relief in the spring of 1878. By this
charitable labor hundreds of lives were saved, and the distributors
brought directly into contact with thousands of the people. The
missionaries thus became personally known to them, and prejudice
was disarmed.

In organizing the relief work, it was distinctly stated that receiv-
ing aid bore no relation whatever to hearing the doctrine ; that money
was sent simply to save life and only as life was imperilled, and in
such amounts as were necessary to save it would money be given ;
that as time and opportunity permitted, instruction would be gladly

56 THE nohth-chtna mission of the AMERICAN BOARD. [Jaiiuar)'-

given to all who were willing to receive it, but the imperative work
now was not preaching, but feeding the starving.

It is noticeable that a desire to hear the truth gradually sprang
up ; and I am satisfied that a careful adherence to these principles
had much to do with the spiritual results which have followed.

But the more I look over the entire field, the more does it appear
to me that the remote cause had quite as much to do as the immediate
in producing this enlargement. In other sections, relief was given
with equal care and fidelity, with varying — in many with very
meagre — spiritual results. May not the reason be largely this, that
but little evangelistic labor proceeded the relief work ? Annual or
semi-annual preaching tours had been made to this section of country,
since the winter of 1866. Books had been sold at fairs, while both at
the fairs and in many of the smaller villages, the truth had been
proclaimed by the missionary and his assistants. Something was
known of the gospel throughout a wide region of country when the
famine came. There was already gathered a membership of 43
scattered among ten villages, the most remote of which were about
fifteen miles apart.

No claim is made that these Christians are better than any other
equal number, similarly circumstanced. Indeed some were very un-
worthy representatives of the Christian name — perhaps injured rather
than promoted the cause. Yet making all due allowance for this ;
with twelve years of labor done, a! couple of score of members
testifying to Christianity by their adherence to it at least, — if not in all
cases by the best of lives — in half-a-score of villages, and hundreds
of copies of Christian books and tracts and portions of Scripture
scattered about, it is safe to say that it was reasonable to expect a
great enlargement in the work at no distant day.

No one could anticipate that famine would be the immediate
agency used by God to set before the people the practical results of
Christianity as exemplified in the relief sent them from far away lands
and people, and to enforce its principles on their own consciences.
Yet so it was. The teachings of the gospel, imperfectly understood,
were now illustrated before their eyes ; they connected the two, and
pondered on them ; we see the result under God's Spirit, for which
these years of labor had been preparing.

A double lesson of encouragement is taught by this brief history.
However unpromising the prospect, persistent labor will bring a
harvest in God's time and way. However dark the providence, seize
the opportunity, use it in faith, in some way God means bless-
ing by it.

February.}-,

A MONGOL WIZARD.

67

The present force of the mission is, 13 clerical and one lay
missionary ; 13 married and 6 single ladies. Un route to join the
mission, 3 missionaries and their wives, and 1 single lady. Excepting
in church membership the change in statistics has been very slight
since 1877. Important changes are indicated in the accompanying

TABLB OF STATISTICS.

Stations

Out-stations

Churches

Church members. . . .
Boys' boarding sch's.

Pupils

Boys' day schools . .

Pupils

Giris' boarding sch's.

Pupils

Theological school , .
Pupils

1877

1880

5

same

10

20

7

13

267

613

1

12

25

8

4

45

56

1

20

30

1

5

Sunday schools , , , ,

Scholars

School Teachers ....
Assistant Preachers. ,

Colporteurs

Bible women

Church buildings for

Christian worship

Chapels

Churches partially

self-supporting . .
Contributions ......

1877

1880

6

7

147

158

9

8

13

4

1

2

5

7

7

9

3

6

$50

$80

A MONGOL WIZARD.

A S an illustration of the Mongolian belief in the supernatural
power possessed by some men, take the following story which is
current in Mongolia.

The merits of a famous wizard were being discussed, when a rash
young man remarked that perhaps the wizard had great power and
perhaps he could deceive others, but he could never deceive him.
The wizard, hearing of this boast, had his fine saddle put on his
splendid black horse and rode to the abode of the rash young man.
The conversation soon turned to the supposed powers of the wizard,
and the youth rather wished to put them to the test. The wizard said
that was all right, but that meantime he was in trouble and wanted
to get out of it. A Chinaman had come to his house and refused to
stir from it till an old debt of ten taels were paid up. Failing the
money the Chinaman would be content with nothing less than the
handsome black horse, but he, the wizard, was unwilling to let an
animal worth thirty taels be sacrificed to clear a debt of tea taels, and

58 A MONGOL WIZARD. [January-

so had come to offer to sell the animal for twenty taels to the
young man. The wife was just in the act of pouring out three cups
of tea, one for the wizard, one for her husband, one for herself, when
the husband went out to have a look at the horse. As he looked at
it he suddenly became unconscious, did not know where he was, and
wandered about in a land without inhabitant, till, finally, he came to
a single hut at the foot of a mountain not far from the sea-shore.
The hut proved to be that of a lone woman who could give no account
at all of herself. The young man also found that he too could give
no account of himself, but remained a day or two under her roof.

When the time came for him to go he did not want to leave ;
had, in fact, no where to go to, and proposed to marry his hostess.
They did marry and between them managed to make life more endur-
able. The woman gathered fuel on the mountain, drew water, and
busied herself with household concerns, while the husband went a
hunting and kept the house in provisions. In due time a child was
born, to the great delight of the parents. "Ah," said they, "Ah, we
are three now and don't need to fear." Other two years passed away
and another child was born. "Ah," said they, "Ah, we are four now,
and may live at ease." Six years in all elapsed, when, one day as the
father returned loaded with a deer, and the mother was warming the
house with a bundle of fuel, the youngest of the two children was
seen creeping towards the sea, and suddenly fell in. Trying to save
him, the elder also fell in, and the mother, distracted, trying to save
her two children, fell in also. The father threw down the carcase of
the deer, and rushed to the scene of the disaster, but he was too late,
it was all over and he was all alone. For a month or two he had
rather a hard time of it. If he went for venison he had no fuel, if he
went for fuel he had nothing to cook. Eventually he found himself
unconscious, and uncertain as to his whereabouts, but saw a tent like
his own with a horse tied before it, and was re-called to consciousness
by his wife asking him, angrily, if he did not mean to drink his tea
before it cooled.

The truth flashed upon him. He had been under the power of
the wizard and had experienced the joys and sorrows of six long
years and more, all in less time than a cup of tea takes to cool.

HOINOS.

February.] obituary op the kev. Justus doolittle. 59

OBITUARY OF THE REV. JUSTUS DOOLITTLE.

TT is eminently proper that some appreciative notice of the late
Rev. J. Doolittle should appear in the pages of the Recorder.
He was editor of this Magazine for a time in addition to his other
labors. The first notice is from Rev. S. L. Baldwin, D.D., who was
at the same station though of a different Mission. The second is from
the Rev. C. C. Baldwin, D.D., who was for many years his colleague
in the same Mission.

Rev. Justus Doolittle was bor^ in Rutland, Jefferson county,
KY., June 23, 1824. He was converted in Medina, Orleans county,
in 1834, under the labors of Rev. Mr. Burchard. His father soon
afterward removed with his family to Indiana. Justus returned to
this State in 1844, and united with the Congregational church in
Rutland. He entered Hamilton College on September 21, 1842, and
graduated honorably from that institution July 22, 1846. During
his whole life he cherished pleasant memories of the President and
Professors, and of the students with whom he was there associated. He
was licensed to preach by the Presbytery of Ithaca, June 7, 1848.
He entered Auburn Theological Seminary in September 1846, and
graduated June 20, 1849. His graduating address was on " The
Peculiar Obstacles to the Evangelization of the Chinese." So fully
had he studied the field to which he was going, and so thoroughly
had he made himself acquainted with its peculiarities, that now, after
the lapse of thirty years, scarcely a word need be changed in that
address as an accurate presentation of its subject. On the evening of
the same day he was ordained as a missionary by the Presbytery of
Cayuga, and married by the Rev. H. A. Kelson to Miss Sophia A.
Hamilton.

He sailed with his wife for China from Boston, November 22,
1849, and reached Foochow May 31, 1850. He entered at once
upon the study of the language, and notwithstanding its great
difiiculty, and the absence in those days of the many helps now
enjoyed, he commenced to hold family worship in Chinese within six
months. In two years after his arrival. May 27, 1852, he held his
first religious exercise in the chapel. June 21, 1856, he was called
to mourn the loss of his excellent wife, who died in the full triumphs
of faith. October 19, 1857, a native church was organized in
connection with the American Board's Mission, consisting of four

60 OBITUARY OF THB REV. JUSTUS DOOLiTTLU. [January-

converts, at least one of whom had been under Mr. Doollttle's
instruction, as a pupil, in the school of which he had charge.

January 11, 1859, Mr. Doolittle was married to Miss Lucy E.
Mills at Shanghai. He continued to labor faitlifully at Foochow until
February 23, 1864, when he was obliged to return to America in the
hope of recovering from aphonia — a disease which had precluded
for some time the use of his voice in public speaking. August 11,
1865, his wife was called to her heavenly home, leaving the most clear
and precious testimony to her Saviour's grace in the dying hour.
During this stay at home, Mr. Doolittle prepared and published
his "Social Life of the Chinese," the most thorough and valuable
work on the details of Chinese life that has ever appeared. His
habit of accurate and painstaking observation, is fully illustrated iu
this work.

February 1, 1866, he was married at Galesburg, 111., to Miss
Louisa Judson, with whom he sailed for China April 7. He reached
Tientsin, to which field he was transferred August 20. Here he labored
three years, when his voice again hopelessly failing, he accepted an
invitation to enter the mercantile house of August Heard & Co., at
Foochow, as interpreter. Though laid aside from active participation
in the missionary work, he continued to show the deepest interest
in it, and his association with the missionaries was deeply ap-
preciated by them.

In 1872, feeling that his yolce was greatly improved by the rest
he had enjoyed, he sought to enter the work in connection with the
Presbyterian Board. His wishes were granted, and in September of
that year he removed with his family to Shanghai, and entered upon
work in that place. While at Foochow he had begun the publication
of a vocabulary of the Chinese language, which he afterward finished
at Shanghai, and published in two large volumes. It contains a vast
amount of information on a great variety of subjects, and is of much
value to all students of the language. It is to be feared, however,
that he taxed his mental powers too severely by the great additional
burden he then placed upon them. His work at Shanghai was of
very short duration. He was stricken down in January, 1873, by a
very sudden attack, resembling paralysis, and although he partially
recovered from it, he was obliged to return to America in May, 1873,
since which he has resided in Chinton, N. Y. As long as he was
able to work, he was constant in his efforts to interest the churches
in the missionary work. He gradually sank under softening of the
brain, until he closed his eyes, June 15, 1880, upon earthly scenes,
and entered the glories of heaven !

February.] obitttaut of the rbv. jtisttts dooltttle. 61

One of his fellow missionaries has well said of him. "His
prominent traits as a missionary were entire devotion of spirit,
definiteness of aim, and minuteness and thoroughness of detail in
execution." All his work was characteiized by these qualities. He
was eminently catholic and cordial in his feelings toward fellow
laborers of all names ; and his cheerfulness in the social circle made
his presence a blessing in the various missionary families. His strict
conscientiousness made him a firm adherent of whatever appeared to
him as right, and an unflinching opponent of everything that was
dishonoring to God or degrading to man. He listened with great
pleasure to an eloquent denunciation of the opium traffic by a native
preacher, and afterward expressed his cordial sympathy with the
speaker. Untiring in work for God, persevering in all duty, un-
wavering in faith, and steady in purpose, he was a worker greatly
appreciated when in the field, and greatly missed when removed from
it. "We may not feel sad to-day on his account. Though mourning
our loss, for him we can only rejoice that his struggles are over, and
the eternal rest of heaven is his !

The following remarks are from his colleague, Rev. C.C. Baldwin,
D.D. : — Rev. Justus Doolittle joined our American Mission at Foo-
chow May 31st, 1850, and at once commenced the study of this
difficult dialect, I remember the eagerness with which he investi-
gated its peculiarities, as a system. As I had preceded him in the
field about two years, I was able to be of some service to him. The
tones of the dialect, and some of the initial and vowel sounds tasked
his patience, as a learner. A knowledge and practice of music would
have materially helped him over some of the hard places. But he
made up for his want of these by careful study and incessant drill,
and acquired a good knowledge of the language, written and spoken.
His vocabulary of terms, needed in preaching and book making, was
quite extensive. He spoke often with much power. He depicted
the follies and sin of idolatry so graphically and forcibly as to
rivet the attention of crowds. His manner was earnest, impressive,
downright, and unsparing, but his thoughts were uttered with
such a manifest sincerity and honesty of purpose, as very rarely
to elicit angry retorts, though of course they often provoked warm
discussions. The audiences seemed sometimes spell-bound. I was
very intimately associated with him in this kind of work at our
first church. Very often we and our helpers spoke in turn, and
repeated our turns on the same occasion, as our interest impelled us.
Our using different terms for the divine name, during a part of
the period under review, was not allowed to interfere with the

62 OBITTIARY OP THB REV. JUSTUS DOOLITTLB. [JailUary-

work. We followed our convictions and maintained our mutual
sympathy and trust in each other. Practically it made no difference
with our heathen audiences. They understood the terms as designat-
ing the same Being, whom we called Heavenly Father or Jesus. Mr.
Doolittle also preached instructively to our little congregations of
Christians, teachers, servants and school children. The recollection
of one sacramental occasion is still vivid in my memory. He spoke
of the love of Jesus, and of His preciousness as a Saviour to the
Christian heart in a most impressive manner, illustrating his point by
a citation of incident. His words seemed to come from his inmost
soul with living power. The Rev. "Wm. C. Burns was one of the
hearers, and after the service remarked that the preacher seemed to
be moved by the Holy Spirit in his address.

Mr. Doolittle excelled as Superintendent of a Mission School.
Strict discipline and thorough instruction characterized his govern-
ment. No drill-sergeant could train his raw recruits better than Mr.
Doolittle trained his school. To use the common saying, all were
obliged to " toe the mark " from the native teacher down to the
youngest scholar. The pupils were grounded in Christian knowledge
and guided in their religious experience as well as in their daily
studies, so far as the very peculiar character of such a school
would permit. The four oldest boys were boarded on the premises
and received special training. All became preachers. The oldest,
Mr. Sing, is now employed as principal teacher in our Boarding
School. Mr. Nga is pastor of the first church. Mr. Lau is licensed
preacher at Changloh city. The fourth, Mr. "Wong, has entirely
forsaken Christ, I fear, and is making haste to become rich, as he
openly says.

Mr. Doolittle is also widely known as an author in China and in
the U.S. His " Social Life of the Chinese " and " Vocabulary and
Hand-Book of the Chinese Language " show the peculiar traits of
his mind. To speak only of the former, it is a marvel of accuracy in
details, and of honesty and faithfulness in giving the exact features of
every subject of which it treats. The book is thoroughly trustworthy.
It cost him many a long weary day of intense application (not to say,
fear) in Foochow and in the U. S. before it was deemed, by its self-
exacting author, worthy of being given to the public. Besides these
two extensive works the one in English, the other in English and
Chinese, Mr. Doolittle published Almanacs and a considerable number
of tracts in Chinese, mostly revisions and translations into the Foo-
chow of extant works. These do not appear in the ** Catalogue of
publications into Chinese by Protestant Missionaries." It should be

February.] obituart of the rbv. Justus doolittle. 63

added that Mr. D. was not only diligent in making books, lie
was also very laborious, during a part of bis missionary career in
selling books among the people. He found by experience what
means were best adapted to the purposes of street- work and then
made frequent use of them. His well arranged stand and stock of
books were taken to some public place, where he took his position,
book in hand, spoke of the contents and invited purchasers. In this
way he disposed of hundreds and thousands of tracts and larger
volumes, while his brief explanations served the double purpose of
effecting sales, and of informing the mind of the many in regard to
religious truths.

Our departed friend possessed an intense spirit of devotion to the
cause of Christ in China. This pervaded his life and ennobled his
mental traits. He had very clear and decided convictions of truth
and of duty, and it required very strong arguments indeed to induce
him to change either view or practice in important matters. He wag
a most conscientious man, almost morbidly so, as others would
sometimes judge him to be. He was painstaking, laborious and
persevering in any task that he undertook, and his conscientiousness
pervaded the task to its end. Such was his natural bent, so that
usually the completed task unmistakeably revealed the trait. He
had a well trained intellect, whose work in sermons, letters, and books
usually commanded the assent of his associates. He was a plain,
straight-forward reasoner, moving to some practical end. He was
original and fruitful in expedients, which secured a full-rounded
success to his plans. He was warm and sincere in his friendships,
and strictly just in his dealings. In all his life he commended
himself to us and to his native brethren, as a Christian without guile
and a faithful disciple of Christ. He was a man of very tender
feelings, though these were sometimes concealed under a calm or
severe exterior. But in speaking of the love of Jesus and kindred
themes, his heart of responsive love showed itself at once in voice
and manner.

The influence of such a man perpetuates itself by fixed moral
law. This is one source of comfort in the death of our dear brother,
while to him the gain is unspeakable. He is forever released from
the sad state of physical and mental weakness, which here was so
irreparable, to enter forever into the joy of his Lord. "What »
glorious exchange !

64 THE REVEREND 8AMUEL R. BROWN, D.D. [ January -

THE REVEREND SAMUEL R.'BROWN, D.D.

TF a proper respect for one of the customs of civilized society, and
a due regard for our personal improvement, demand from us some
discriminating and appreciative reference to those who, having acted
well their part, pass away from earth, it certainly is eminently fitting
that we should notice in the columns of this journal the life and labours
of so long and favourably known a member of the foreign community
in Japan, as the late Rev. Samuel R. Brown, D.D., the intelligence of
whose decease, which occurred on the 26th of June, 1880, in his birth-
place, Massachusetts, U.S.A has reached us by a recent mail.

The more prominent events in the life of Dr. Brown seem to fall
readily into four periods — -first, the period covering his early life, his
first three or four years of teaching in the United States, extending
from the year 1810 to the year 1838 ; s^conc/ period comprising his term
of service in China, as Principal of the Morrison School established in
Hongkong for the Christian education — chiefly through the medium
of the English language — of Chinese youth, extending from 1839 to
1847 ; the third period including his services as pastor of a Reformed
church in one of the towns in the northern portion of the state of New
York, U.S.A., and as classical instructor of an academy'^in the same
town, extending from 1848 to 1858 ; the fourth period being the time
of his residence in Japan, from 1859 to 1879.

"With regard to the first period just referred to it may suffice to state
briefly, that Mr. Brown was born in Monson, one of the old towns in
the state of Massachusetts, U.S.A., in the year 1810, that his earliest
mental culture was received from intelligent and devout parents, his
mother possessing more than ordinary intellectual gifts, together with
very decided religious convictions, and being now widely known as the
author of some excellent hymns which have been adopted by many
of the Churches in the United States ; that during his course of study
in the Monson academy, and subsequently during his studies in Yale
college, New Haven, Conn., he was favoured with all the advantages
to be derived from the most competent instructors and the best
educational appliances to be had at that time in the United States ;
that after his graduation from Yale college, impressed by a sense of
his personal obligation with reference to the duty of preaching the
Gospel in lands where it had not been proclaimed, he offered himself
to the American Board of Missions for service in the foreign missionary
field ; and that, being disappointed in regard to the immediate execution

February.] the reverend samuel r. brown, d.d. 65

of this purpose, he accepted temporarily a situation as instructor in the
institution for the deaf and dumb, in New York city, where he remained
three or four years and then received a call to engage in the work of
Christian education in China.

During the second period of his life (1839-1847), Mr. Brown is
presented to us as a pioneer in the work of Christian education among
the Chinese. Accompanied by Mrs. Brown, he sailed from the port
of New York, via the Cape of Good Hope, in the ship Morrison, and
arrived on the 19th of February, 1839, in China, when he at once
assumed charge of the " Morrison School, " an institution established
and supported chiefly by some of the members of the foreign community
then resident in China. The object of the school was to impart a liberal
education — chiefly in English — to some of the youth of China, with a
view to opening the way for the introduction of Western literature
and science among the Chinese. The island of Hongkong had been
recently ceded to Great Britain by the Government of China, and it
was decided to plant the school in that Settlement where it would
possess ample facilities for the prosecution of its beneficent work. The
title of the school was intended to be a memorial tribute to the then,
recently deceased E-ev. Robert Morrison, D.D., known and honored as
the first Protestant missionary to China. Mr. Brown's administration
of the school was eminently successful, and after giving to it eight
years of faithful labor, when compelled by the failure of Mrs. Brown's
health to return to the United States, he had the satisfaction of
receiving from the Trustees of the school the following well-merited
praise : — " Having, from a closer intercourse with Mr. Brown than
that of other members of the Society, had frequent opportunities of
admiring the satisfactory manner in which he has conducted the school,
we cannot avoid, on such an occasion as this, expressing our approbation
of the manner in which he has carried out the wishes of the Society."

During the third period in Dr. Brown's life (1848-1858) he resided
in the United States, the greater portion of the time in the State of New
York, where he entered upon the work of the pastorate in connection
with the the American Reformed Church, and in the discharge of his
high duties won the esteem and confidence of all with whom he had
intercourse. In addition to his pastoral work he found opportunity
to given lessons in Greek and Latin to some of the classes in an
academy conducted in the town where he resided, and the work, being
entirely congenial to his taste, afforded him sincere pleasure. During
these years, also, he exercised a general supervision over the three
Chinese boys he had brought with .him on his return from China to the
United States. One of these, Mr. Yung Wing, under appointment by

6G THE REVEREND SAMUEL R. BROWN, D.D. [January-

tlie Emperor of China, is now in the United States superintending the
education of about ninety Chinese boys placed by the Chinese Govern-
ment under his care for this purpose, and who have entered by twos in
many of the schools and some of the private families of New England,
the object being to separate them from each other as much as
practicable with a view to their becoming to a certain extent
Americanized, that thus they may the more readily and certainly
acquire a thoroughly idiomatic use of the English language.

The closing period of Dr. Brown*s life (1859-1879), reaching
through a period of twenty years, covers the time of his residence in
Japan. The first task challenging his efforts on his arrival in Japan,
was the acquisition of a new language with a view to the communica-
tion through it, of knowledge and ideas to the Japanese mind — a task
sufficiently formidable for a man fifty years of age, and yet one which he
successfully accomplished. By persevering study he acquired not only
a thorough knowledge of the general structure of the language, but
also the ability to use it, both in writing and speaking, with accuracy
and fluency. As a teacher of English, whether in Government or
Mission schools, he was, of course, entirely at home, and the work he
undertook in this department was most effectively performed. It was
remarked by a gentleman, fully competent to pronounce an opinion on
the subject, that when meeting English-speaking Japanese, he could
always identify Dr. Brown's pupils by the correctness and purity of
their language. The works he has published, designed to elucidate
the structure of the Japanese language or to facilitate its acquisition
by the student, have been found most useful.

Dr. Brown cherished an intelligent interest in everything that
concerned the Japanese; hence, he was an active member of the Asiatic
Society of Japan and frequently filled its chair as president. While
warmly attached and thoroughly loyal to the branch of the church of
Christ with which he was connected, the catholicity of his Christian
sympathies was a prominent feature of his character. He was prompt
to discountenance whatever tended to produce strife among Christian
brethern. Nothing seemed to pierce his spirit with a keener sorrow
than the thought that there was a lack of hearty Chrtstian fellowship
among those with whom he associated ; and nothing caused his count-
enance to glow with a brighter radiance of satisfaction, than to notice
evidences of the increase of love between the brethren in Christ.
Infused with such a spirit, it was to be expected he would hail with
delight the proposal to form the Japan Branch of the Evangelical
Alliance. He took an active part in the formation of the Alh'ance,
filled the office of President for three years, and both by his presence

February.] the reverend samuel r. hrown, d.d. 67

and addresses at the meetings, contributed largely to the success of the
movement. His pulpit ministrations in the English language, when
the condition of his health made it practicable for him to officiate,
were always evangelical, earnest and instructive.

The work, however, with which Dr. Brown's name will be most pro-
minently connected is his share in the translation, recently completed
of the New Testament into the Japanese language. Being one of the
pioneer Protestant missionaries to this Empire he had early given his
attention to this important subject ; and before any public action with
regard to it had been taken by the body of Protestant missionaries in
Japan, he had already made some tentative efforts in this direction.
His knowledge of both the Japanese and Chinese languages, and his
familiarity with the Greek text of the New Testament were admirable
qualifications for the proposed work of translation ; and at a general
meeting on the subject, held at Yokohama in 1872, by the missionaries,
he was elected a member of the committee chosen by that body to
translate the New Testament into the Japanese tongue. Dr. Brown
cooperated heartily and efficiently with the translation committee,
attending as far as practicable all its sessions, and preparing, with great
care, the first-draft translation of Acts, Philippians, Philemon, and
Revelation, which came before the committee for revision. During
the spring and early summer of 1879 it became evident that his time
for work was approaching its close ; but, animated by a strong desire
to complete the first-draft translation of Revelation which he was
preparing, he toiled on, through much physical pain and weariness, till
at last he had the great satisfaction of finishing his task and presenting
the translation to the committee for its revision. He felt "now that
his work was done, and with profound gratitude to God for what he
had been permitted to accomplish and to witness in Japan, he at once
began to make preparations for returning, with his family, to the
United States. Refreshed by the homeward passage and by the grateful
attentions of old-time friends whose faces he had the privilege of once
more looking upon, his strength for a short time seemed to return.
But the recuperation was only temporary. Wishing again to see the
graves of his parents he visited Monson and spent part of a day looking
through the old cemetery. That evening he retired to rest in a tranquil,
grateful frame of mind, sank into a soft, sweet sleep, and apparently
without pain or disquietude passed calmly to his eternal home.

It has been to the writer of the foregoing sketch a labor of love to
trace, though briefly and inadequately, the career of his late associate
and friend ; and he trusts that the story of this useful life may incite
very many young men to go and do likewise.

68

IN LOVING MEMORY OF THE REV. JOSEPH RACE. [JanuarjT-

IN liOVING MEMORY OF THE REV. JOSEPH RACE.

Who died at Hankow, August 30th, 1880.

"So when even was come, the lord of the vineyard eaith unto his steward, Call the labonrerfl

aud give them their hire."

With fair forget-me-nots of love,

And laurel's wreathed spray,
We weave a garland dewed with tears,

Low on his grave to lay.

His grave ! e'en yet our sorrowing hearts
Can scarce believe him there,

Can Death, in manhood's brilliant noon
Have quenched a life so fair ?

Home joys and scenes in which ho lived

Now stir our hearts to pain,
Like music pitched in minor key

That wakes a sad refrain.

Oh Christ who wept o'er Lazarus dead,
And shared the mourner's woe,

Give faith to trust Thy purpose which
As yet we cannot know.

Strange that the lives we least can spare

Are seldom with us long,
God needeth them in holier climps

To swell the angels' song.

God's mysteries we cannot solve;

" Too soon," we dai-e not say,
•• This faithful labourer from his task

The Master called away."

We only know, without a fear,

In strong unshaken faith,
With calm eyes on the further shore.

He crossed the stream of death.

The labour he had loved so well.
The dear ones closely shrined

Deep in his brave and faithful heart,
Calmly he left behind*

He lived the doctrine which ho taught,
Shrewd Chinese eyes could see

A Christ-like life was nobler far
Than cold philosophy.

With tender hands he healed the sick ;

The sinner's wandering heart,
With earnest words, he daily taught

To seek the betterjpart.

And far adown the Yang-tse shore

His name for long shall be,
Linked in the people's thoughts with love

And Christ-like sympathy.

He sowed the seed in faith and prayer.
Morning, and noon, and night j

And other hands in future days,
Shall reap the harvest bright.

Sure it was meet that Chinese hands
Should bear him to his grave,

Singing with faith in Chinese words
Of rest o'er Jordan's wave.

Sweet rest and peace, and more than all,
The Master's welcome home :

What fairer heritage of bliss
To those we love could come ?

Oh Comforter of those that mourn.
Who all our griefs doth bear.

Give grace to follow in his steps,
Until we meet him there.

M. I. B.

February.] correspondexce. 69

®jijtt$5|iflii^$iit$.

A Biblical Conference.
Dear Sir, —

At the close of his valuable concensus in last Recordery Dr.
Baldwin says, *' If there could be a conference of well chosen delegates
to arrange for the translation of a .Union version in easy wen-li, it
would in our opinion be an immense gain to the cause of Christ in
this land."

And why may we not hope to see this conference in May or
June ? The American Bible Society has a committee regularly
appointed for the revision of the B. and C. version which is sufficiently
representative to satisfy all American missionaries. There is a stand-
ing committee to " conserve the Delegates' version," — will not the
members of this committee now in China choose three of their
number to meet with their brethren to consult about the matter ?
The fraternal hand has been extended. The Agents of the three
Bible Societies might be corresponding members of this conference.

The collection of opinions given by Dr. Baldwin from " a " to
** 0 " goes to show that the details cannot be settled by those of us
who belong to the " out-door staff," but must be left to representative
men. The English revision, now completed (of New Testament) has
been done by representative men.

The time for the proposed conference can be settled by Dr.
"Williamson, who can act as Convener till the chairman is appointed ;
and the travelling expenses can readily be met if Dr. Williamson will
find out the sum necessary and designate one in each province to
collect the same, say one or two dollars from each missionary. The
conference can bring the matter before the Bible Societies, and if
they deem proper, before the different missionary stations in China.
During its sessions much prayer will be offered.

Dr. B. says, " What about the one fourth negative votes ?" The
07ie fourth is of the forty-seven who answered the circular. Is it
probable that there is one-tenth of the whole body of China mission-
aries not in favor of one Bible ? It is generally understood that
almost without exception Americans approve of the effort. At a

70

MISSIONARY NEWS.

[January-

meeting of twelve English missionaries, from four Societies up the
Yang-tso, most earnest resolutions were passed in favor of the
Uniform version. Every man of the China Inland Mission — the
largest hi the field — votes in one affirmative. Of the seventeen
missions answering the circular, only three were opposed.

There has been a movement in Pekin and Hankow for the
revision of the Mandarin New Testament. "Will not the brethren
wait till the wen-li version is made ? Several of this committee will
be from the North ; by the addition of one or two more the versions
can be brought out at the same time, or immediately consecutive, so
that they will be identical — one and the same Bible.

May the proposed conference make of "twain" "one flesh,"
putting away "the bill of divorcement" which our fathers were
"suffered to write."

JUVBNIS.

SoocHOW, Jan. 17th, 1881.

iggifliiatif Mtk%.

lirtfe, P^rriiJijie^ S: Souths.

BIRTHS.

At Swatow, on the 5th January, the
wife of the Bev. W. K. McKibben,
of the American Baptist Mission, of
a daughter.

At Swatow, on the 24th January, the
wife of the Kev. H. L. Mackenzie,
of a son.

On the Wu-sung River, on Friday,
Fobi-uary 4th, the wife of Horace A
Eandle, of the China Inland Mis-
sion of a daughter — Elsie Andrews.

MARRIAGES.

At Trinity Cathedral, Shangliai, on
the 26th February, 1881, by the
Bight Bev. G. E. Moule, D.D., Paul
H. Kino, of the Imperial Mari-

time Customs, to Margaret Alice
Houston, only daughter of Rev.
Dr. Alexander and Mrs. "Williamson
of Chefoo.

At H. M.'s Legation, Peking, on Tues-
day, February 1st, 1881, Mr. J. J.
Turner to Anna Crickmay, both of
the China Inland Mission.

DEATHS.

At Denver, Colarado, on the 22nd
November, of consumption, the Bev.
A. Stritmatter, of the M.E. Church,
late of Kiukiang, aged 32 years.

At Tsinan-foo, Shantung Province,
on February 2ud, after a brief ill-
ness, of pneumonia, Bev. Jasper
S. McIlvaine, of the American
Presbyterian Mission.

February.]

MISSIONARY NEM'S.

Tl

At Hangcliow, on February 16th,
Bertha Annie, infant daughter of
the Rev. Arthur and Mrs. Elwin,
C.M.S., Hangchow, aged 21 months.

At Chinkiang, on tho 19th February,
William Henry Williams, the only
and much loved son of Mrs. Williams,
aged three years.

Arrived. — Rev. Mr. Bone, of the
Wesleyan Mission, Canton, Dec.
11th, 1880.

At Araoy on December 21st, Rev.
L.W. Kip, D.D., and family on their
return from U.S.A.

Per B.s. Anadyr, on December
29th, Miss Kingsbury and Miss
Lancaster, to join the China Inland
Mission at Chefoo.

Messrs. D. B. Thompson, T. Pro-
theroe, and W. Cooper arrived in
January, 1881, in connection with
the China Inland Mission.

Rev. C. and Mrs. Wenyon and
family, of the Wesleyan Mission^
Canton, arrived in Hongkong,
February Ist, per French Mail.

Per s.s. Yang-tse on February
19th, Messrs. William Gassick,
Arthur Eason, and George Andrew,
in connection with the China Inland
Mission.

*»*
Departed. — The Rev. H. C. Ridger,
B.A.jOf the London Mission, Canton,
embarked for England, September
11th, 1880. The condition of his
health will prevent his return to
China.

Rev. Mr. Blenkenhagel, late of the
Rhenish Mission, Canton, embarked
for U.S.A., November 17th, 1880.

From Amoy, on Dec. 23rd, per
s.s. Devonshire, Rev. D.M. Talmage,
of the American Reformed Church
Mission, for New York.

Per M.B.M.S.S. Co.'s s.s. Taktu
sago Mam, on January 13th, Rev.
R. Nelson, D.D., and Miss M. C.
Nelson, of the American Protestant
Episcopal Mission, Shanghai.

Per s.s. Glenroy, on 23rd January,
Rev. J. L. Nevius, D.D., of tho
American Presbyterian Mission,
Chefoo, for U.S.A. Home address
23 Center Street, New York City.

Per M.B.M.S.S. Co.'s s.s. Gen-
Jeai Maru, on 19th Febmaiy,
Rev. W. R. Lambuth, M.D., and
Rev. and Mrs. K. H. McLain, of the
American M.E. Mission, Shanghai,
for U.S.A.

*#*

Rev. E. K. Eichler, late of the

Rhenish Mission, entered the service
of the London Mission, Canton, Dec.
16th, 1880.

*
It is understood that the Rev. E.

Faber has ceased to be a missionary
of the Rhenish Mission. He, how-
ever, purposes still to remain in
China, and to continue his labours
among the Chinese.
*»*
SoocHOW. — We learn that the Rev.
John Davis, of the Southern
Presbyterian Mission has succeeded
in purchasing, two allotments of
ground in the above city ; on one
of which he has erected a place of
worship in semi-foreign style,
capapable of seating 175. The other
allotment is intended for the site
of a dwelling-house. Little or no
opposition was met with from the
officials. The Rev. A. P. Parker,
of the M. E. Mission (South) has
also secured a lot on one of the
main streets of the same city on
which he purposes to erect a place
of worship soon.

72

MISSIONARY NEWS.

[February-

SiAM. — The Presbytery of Siara met
at their Mission Chapel in Bangkok
on the 29th October, 1880. Dr.
McFarland preached the opening
sermon and Mr. McDonald was
Chosen Moderator and Mr. Culbert-
Bon, Clerk. After the records of the
last meeting were read and ap-
proved, the various committees
reported, and others were appointed,
when the Presbytery resolved itself
into a General Conference for dis-
onssing the various departments of
Mission work here. Dr. Dean
having been appointed a Corre-
sponding Member, was requested to
give some account of the Baptist
Mission. He responded gratefully
for the courtesy shown by electing
him to be a Coi'responding Member,
an honor which he had enjoyed for
several consecutive years, but ex-
pected never to rise to any higher
rank in this ecclesiastical body. Dr.
Dean remarked that the first Protes-
tant Church in Siam was organised
in 1837. On that occasion, Howard
Malcom preached the sermon ; Wil-
liam Dean was appointed pastor '
John Taylor Jones, Church Clerk^
Alanson Reed, Deacon ; and Robert
R. Davenport, Treasurer of the
Church. The speaker said, after
more than forty years he was now
pastor of the same church, and had
to do with the organization and
pastoral care of five other churches
in Siam, numbering in all about
five hundred members. Dr.
McFarland reported some GO or 70
pupils in the Government School un-
der his care. They are not allowed
there to teach Christianity, but some
of the boys have made interest-
ed inquiries about religion. Mr.

McDonald reported about 40 or 50
members in his church and 60 or
70 pupils in the school under the
care of his daughter. These pupils
are largely of Chinese parentage
paternally, and study both Siamese
and English. Mr. Van Dyke re-
ported a few members in his church
newly organised and 23 boarders
and 2 day scholars in the Girls'
School under the care of Miss Hart-
well at his station. Mr. Culbertson
reported 70 or 80 members in the
two churches at Petchahuri and
Bankabun. The Boarding School
and Industrial School at Petchahuri
is under the care of Miss CofPman
and Miss Cost, who have also three,
or four day schools out among the
people of the town. Dr. Sturge,
M.D., has just arrived from U.S.
for that station and another Mis-
sion family, McClellen, is expected
soon to join him there. Reports
from Chiang Mai did not arrive in
time for this meeting. Rev. Mr.
Van Dyke and family expect to
leave Bangkok for U.S. next month.

Rev. Mr. and Mrs. Smith are
actively engaged in their indepen-
dent Mission. He has the care of
his church, the printing ofiice, the
publication of the " Siam Weekly
Advertizer," an Annual Calendar,
and some other periodicals and vari-
ous books in Siam. He has recently
removed his Sabbath services to the
Union Chapel, where Mrs. Smith
also has her school of 15 or 20
boarders of boys and girls, many of
Chinese extraction, and all studying
both Siamese and English.

The King has just completed his
annual visitation to the Buddhist
temples in Bangkok and its suburbs,

February. J

MISSIONARY NEWS.

73

•where are cloistered about twenty ! the matter. But there are some
thousand priests, who in yellow i facts patent to all that will help uS
robos each morning collect their ; in forming an opinion. The Muslim
daily rations of rice and curry, with : population is located largely in
vegetables and fruits, from house to i three provinces, in Ynn-nan in the
house, doled out to them by the ' south-west and in the adjoining
gi-andmothers and children, each ' provinces of Kan-suh and Shen-si in
making to them a salutation with i the north-west. 8,350,000 is as-
both hands lifted to their foreheads signed to Kan-snh, 6,500,000 to
after doing it. In this way the Shensi and 4,000,000 to iTun-nan. As
people are taught from early child- ; the population of Kan-suh, according
hood a veneration to the priesthood to the census of 1812, was 15,103,125,
by

whom they address by the same
title they apply to the deity. His

if the Muslims were as stated above
it would make them to be more

Majesty on these annual visits to | than one-half the pojnilation. The

the Wats makes a present of yellow
cloth, and a few ticals of money to
each priest, varying in amount
according to the rank of the recip-
ient. The king may be sceptical as

population of Shen-si at that time
was 10,207,256; if the number of
Mohammedans was as above given, it
would make the Muslims to be more
than six-tenths of the population.

to all religion, but is bound by his \ The population of Yun-nan in 1812
oath of office to support and protect was 5,561,320; if four millions were
the }3uddlust religion ; still the ; Mohammedan before the late rebel-
Siamese Government give us free! lion it would make that class of the

access to all parts of the Kingdom,
and full toleration to the propaga-
tion of Christianity. — Com.

***
M. de Thiersant, Consul- General

de France, &c., in his work on
" Mahometisme en China" &c, gives
the number of the Mahommedan
population in China as 20 millions

as quoted in the Ed inbicrgh i2et;(eiy| millions. The protmction of the
for April, 1880 on page 368. He ^^var for nineteen years shows that
gives the number for each province | the parties were scarcely of equal
with the utmost particularity. Every j numbers, but that the greater part
one acquainted with the character | ^ere of the party that finally pro-
of the Chinese population must j mailed. We think that the numbers
rearard this statement of the number assigned to Kan-suh and Shen-si

people to have been nearly four-fif th.s
of the entire population. As it is
stated that the Muslims were nearly
exterminated, it is very incredible
that four-fifths could have been ex-
terminated by one-fifth. It is a
much more plausible supposition
that the Muslims were less than
one-half of the population, say two

of Mohammedans in this Empire
as exaggerated. As the Consul-
General does not give his authorities
for the statement, or the grounds
on which he makes the statement, it
is difficult of course to investigate

must be much less than the number
above stated, probably less than
one-half the number. It is probable
that the whole number of Moham-
medans in the empire does not
exceed ten millions.

74

MISSIONARY NEWS.

[January-

Shanghai. — The Annual Meeting of
the American Presbyterian Mission
was held in Shanghai on February
6th and 7th. All the members of the
Mission were present, an unusual
thing as we are informed. After
affairs of a purely business nature
were transacted reports of mission
work in connection with four of
the five central stations were read,
viz., from Ningpo, by Rev. J. Butler;
Hangchow, by Rev. J, H. Judson ;
Shanghai, by Rev. J. M. W. Farn-
ham, D.D.; Nanking by Rev. C.
Leaman ; the Press at Shanghai,
by Rev. W. S. Holt. The remain-
ing station, Soochow is unoccupied,
owing to illness in the family of
Rev. George F. Fitch, which made
necessary their return to U.S.A., in
July last. From these different
reports we gather that there are
fifteen organized churches in con-
nection with this Mission, thirteen
in the province of Chehkiang, and
two in Kiangsu. These churches
have a membership of about seven
hundred communicants. Five of the
churches are self supporting, others
are partially so and doing more each
year, and some are helping to carry
the gospel to their neighbours. The
Ningpo Presbytery has raised near-
ly enough money to open a school
under native direction, and it will
commence operations in .a few days.
Aside from the amount raised for
this school, the churches connected
with the Mission collectively have
contributed over nine hundred dollars
for church work. We find there
are four boarding schools in the
Mission, one at Ningpo, one at
Hangchow, and two at Shanghai,
while there is a large number of
day schools in which Christianity

is taught. The Reports were suffi-
cient to show that Christianity is a
real power in China and augurs well
for its continued success.

***
FooCHOW. — "We acknowledge the
receipt of the " Minutes of the Foo-
chow Conference of the Methodist
Episcopal Church for the year 1880.
The Conference opened on October
28th, 1880, and was held in Foochow.
Rev. D. W. Chandler was chosen
President. From the various reports
presented we learn, that there have
been twelve students in the Biblical
Institute; the High school haa
given great satisfaction and has been
full, and enlargement is desirable ;
the Woman's school which was
opened in 1879 has been conducted
with fair success ; 908 patients have
been treated by Drs, Trask and
Sparr ; the printing press has issued
20,052 volumes or 473,552 leaves,
during the year. Two papers are
printed regu]a,rly,TheFohkie7i ChurcJi
Gazette, having an issue of 700
monthly and The Child's Paper with
a monthly issue of 650 copies. The
whole number of Church members
in connection with this Mission is
1468, of whom 169 were admitted
during 1880. They have contributed
$1320.01 for church work in the
various departments, which is an
average of 89 cents per member.
There are 697 probationers on the
list. These are persons who profess
Christianity, but who have not been
admitted to church membership.
There are 677 baptized children.
The number of local pi-eachers is
44; 934 children in the Sabbath
schools; 42 persons have died, and 56
have been expelled from the church •

February.]

NOTICES OF RECENT PUBLICATIONS.

75

The Coins of Japan. By "Williarm Bramsen. Part I. The Copper, Lead and
Iron Coins issued by the Central Government. Yokohama : Kelly & Co.,
Loudon : Triibuer & Co., New York : Baker, Pratt A Co., 1880.

This book is very beantif nlly print-
ed and it will be found very usef al

by all who are collecting Japanese
coins.

Transactions of the Asiatic Society of
Tjhe papers which are published in
the Part are of unusual interest to
those interested in matters relating
to Japan, as will appear by the titles
of the various papers. I. "Sugges-
tions for a Japanese rendering of
the Psalms." By Basil Hall Cham-
berlain.— II. " Ancient Sepulchral
Mounds in Kauzuke." By Earnest
Satow.— III. "The History of
Japanese Costume." By Josiah

Japan. Vol. VIII, Part III.
Condor, M. R. S. B. A.— IV. "Con-
tributions to the Agricultural Chem-
istry of Japan." By Edward Kincb,
Professor of Chemistry. — V. " On
the Systematic Position of the
Itachi." By Prof. D. Brauns,
Yokohama : Lane, Crawford & Co.,
Kelly & Co. Shanghai : Kelly and
Walsh. London : Triibner & Co.
Paris : Ernest Leroux. It is very
well printed and illustrated.

The Chrysanthemum, a Monthly Magaziiie for Japan and the Far East. Yoko-
hama : Kelly & Co., London : Triibuer & Co., New York : Baker, Pratt
& Co. January, 1881, Vol. 1. No. 1.

This is a new Magazine started in i fie problems regarding the Far East

Japan as a means of communication
on missionary and literary subjects
by missionaries in Japan. It is
brought out in a very tasteful style.
The name from the favorite flower of
the Japanese people is quite poetic ;
though it does not intimate clearly
what is to be the main characteris-
tics of the journal. But the Editor
in his prefatory remarks states the
object of the Magazine as follows :
— " Our main object in proposing
to start a new Magazine for Japan
and the Far East has been to aid in
bringing, so to speak, the poles of
Eastern and Western thought into
such contact as may result in the
diffusion of a genial w.armth and
i'ght around us. Of all the scienti-

which now demand solution, none
calls so loudly for solution as that

of Man We hope to have these

columns made the medium of many
such enquiries and the unexpec-
tedly warm interest which this
new enterprise has aroused gives
promise of many useful answers to
them. Reviews and] translations
must of course occupy a prominent
place in this journal, and these, we
I trust, will be found to be fair and
faithful." These extracts will en-
able our readers to form a correct
i dea of the aim and purposes of the
Editor. There is no doubt a wide
field for research in Japan for such
a journal, and while welcoming the
appearance of this first number, we
wish it every success.

76

NOTicEg OF RECENT PUBLICATIONS. [Jan. -Feb.]

The Vedic Beligion, or the Creed and Practice of the Indu-aryans three
thousand years ago. By Rev. E. S. MacJonald, M.A., Missionary of
the Free Church of Scotland. Caldufcta : 1880.

This is a 12vo. of 162 pages. In the
Preface the author states that " At
the request of the Calcutta Mis-
sionary Conference I wrote, during
the cold weather holidays of 1879-80,
a paper on this subject. The follow-
ing Notes are an expansion of that
paper. Members of the Conference
and other missionaries expressed a
desire and an expectation that the
paper be published. Impressed by
the importance of the subject, and
by the fact that there is no book
published upon it, though fully
conscious of the short-comings and
imperfections of my attempt, I have
yielded to the desire, in the hope
that others more quali6ed may take
the matter up. No one, so far as
I know, has formally discussed the
religious opinions and practices of
of the * Sanhita ' (or Hymns) of
the Rig- Veda from the Christian
stand-point.

The Book is divided into sixteen
Chapters. The contents are as fol-
lows. I. Introduction. — II. Theories
of Inspiration and Revelation. —
III. Contents of the Rig- Veda.— IV.
What is not found in the Rig-Vida.
— V. What is found in the Veda —
Sin. — VI. Immortality and future
state of man. — VII. Wine, Soma and
Drinking. — VIII . Sacrifice. — I X .
Monotheism or Polytheism ? — X.
Relations of the worshippers to the
gods and their faith in them. — XI.
Incarnation. Mediation, et cetera. —
XII. Women, Polygamy, and

Polyandry. — XIII. Priests and
Rishis.— XIV. The Fatherhood of
God and the Brotherhood of man. —

XV. Miracles, Creation, Deluge, &c.

XVI. Conclusion. I. The Demerits of
the Veda. II . Traces of the primitive
religion. In this table of contents
our readers will see many points
referred to on which they would be
glad for information. We refer now
only to one chapter, viz., the ninth ;
Mr. Macdonald expresses the opi-
nion that whatever the people of
India were either in Pre- Vedic or in
Post- Vedic times, in Vedic times
they were Polythiests. He quotes
Max. Miiller as expressing the same
opinion in "Chip's," vol. 1., p. 27, as
follows, *' If we must employ techni.
cal terms, the religion of the Veda
is polytheism not moiiotheism." He
notices that strange incongruities
are found in their statements in
reference to its many gods. " Wq
find for example Heaven and Earth
deified and hymns addressed to
them, as the parents not only of the
human race, but also of the gods
One hymn reads, ' Confer on us. Oh
Heaven and Earth, through your
good will, wealth with goods and
hundred of cows.' That Heaven
and Earth were regarded us real
Divnities is clear from the epithets
which are applied to them." Wo
might make many extracts. But
those who are interested in the sub-
ject will wish to see the Book for
themselves.

THE

Iitn^sil ^«^40tt^itt

AND

MISSIONARY JOURNAL.

Vol. XII.

MARCH-APRIL, 1881.

No. 2

m n ^ ^ k

A compendium: of history in thirty volumes, by wono

6HI-CHING, AN EMINENT SCHOLAR OF THE MING
DYNASTY, AD. 1526—1590.

By Rev. T. P. Crawford, D.D., of Tongchow.

EXPLANATORY REMARKS.

1. Extracts from previous writers occurring' in the volume will be enclosed

in quotation marks, and the historian's own comments in brackets.

2. Transferred words and strange technical terms will be rendered

between dashes.

3. The notes of the translator will be placed at the end of each Article,

of which there will be only three.

4. The Chinese have other works besides this Compendium which treat

of the primitive ages of the world, but the translation of this will be
sufficient to give some idea of what may be found in their literature.

translation: article i.

H ^ ^ " San-hicong-ki." Annals of the Three Rulers.

arru SWONG-HU says, 'The title Three Rulers occurs in the
Chow-li Record, (^) in the phrase, the book of the Three Rulers
and the Five Sovereigns of its department of foreign history ; but it
does not give their names.'

The title is next found in the writings of the learned Professors
of the Ch'in dynasty (^) who call them the T'ien-hwong (') the Ti-
hwong,(^) and the Jin-hwong : (^) — or the Rulers of heaven, the
Rulers of earth, and the Rulers of man."
[The Professors of the Ch'iu dynasty were officers versed in ancient and

modenri lore.]

" The Ch*in dynasty being near to the ancient times, their
application of the title Three Rulers — (to heaven, earth, and man) —
may be regarded as the correct one. During the Han dynasty Kung
An-kwo says in the preface to his book that Fub.-hi, Shin-nu, and

78 A COMPENDIUM OF HISTORY IN THIRTY TOLUMKS. [Marcll-

"WTiong-ti were the original 'Three Rulers,' and that Shao-hao,
T'ai-hao, and Kao-shin were the Five Sovereigns ; but we know not
on what authority, for in Confucius' Family Sayings, from Fuh-hi
downwards, all are called ti (or Sovereigns, not hwong or rulers).

In the Yih-king, Ta-tswan, TsSvun Ch^eu, and the Nae-wei-tswan
we have Whong-ti, Ycn-ti, and in the Yueh-ling, ti ; as T*ai-hao-ti,
Yen-ti, Whong-ti. This use of ti — (instead of hwong) — shows clearly
that the scholars of the Ch4n dynasty never considered Fuh-hi,
Shin-nu, and Whong-ti to he the * Three Rulers.' Coming down to
the Sung dynasty, Wu-fung-hu szo forcibly maintains that Confucius,
both in the Yih-king and in the Ta-tswan, held Fuh-hi, Shin-nu,
"Whong-ti, Yao, and Shun to be the ' Five Sovereigns.' "
[The Yih-kiiig states in plain language that Fuh-hi anciently ruled tho

empire, that on his death Sliin-nu took the government, then

Whong-ti, then Yao, then Shun, in succession.]

"We cannot believe what the commentaries say on the subject,
t)ut must believe in what the original records say. Further, we
must not confuse the matter by applying the term * Three Rulers'
improperly; for we have to say, the Rulers of heaven, the R,ulers of
earth, the Rulers of man ; because when the chaos cleared away
heaven appeared first in order, then earth,' then, after they existed
and the atmosphere had changed its character, man came forth."

" The Hwong-ki-king(*) or book on the origin of the universe,
following the original computations of the cycle, says that : ' Ileaven
opened out at tsze — the first division of the cycle — that earth split off
at dt^eu — the second division — and that man came forth at yin —
the third division. — At yin things first began to appear, and the
idea of the title, " Three Rulers," was taken from this order of
production.* "

[Former scholars say that those human potentates who ruled by principle
are called hivong, and those who reformed others by virtue are
called ti.

Lu-tsze of tho Tang dynasty, referring to tlje titles of honor given to
superiors, says : ' Tlioae possessing virtues corresponding to heaven
are called Iiwomj, and those whose services equal earth are called ti.
These are both most honorable titles, and the historians liave made
it plain tiiat the Ruler.s of heaven, tho Rulers of earth, and tho
Rulers of man were called the San hwong — or the " Three Rulers" —
and that Fuh-hi, Shin-nu, Whong-ti, Yao, and Shun were the
Wu-ti, — or the "Five Sovereigns."']

(Here ends tho introduction. The history of the past opens with Kan-
ku-sze. — Tbanslatob.)

18 1& J5 ''P^an'ku-sze:\^) The Master of the past.

[Some call him P'an-cheu-sze— the Master of tho cycle. — The name is
indicative of a pereon.

April.] A COMPENDir.M OF HISTORY IN THIRTY VOLITMEf. 79

P'au-ku came forth iu the midst of the time when heaven and earth first
began to sepai-ate, and lience he was able to comprehend the height
of Jieaven and the depth of earth, and also the principles of trans-
mutation. Therefoi'e the tradition says that P'au-ku separated
heaven aud eai'th.]

" P*aii-ku-sze at the great extreme of time produced heaven and
eartli, and lieaven and earth produced tlie four seasons," (*") or
[The great and the small Light, and the great and the small Darkness.]

"The four seasons chuuging, the numerous species of things
multiplied.

It has been handed down that he who first came forth as the
governor of the universe was called P^an-ku-sze — the Master of the
past. He was also called the Prince of chaos," or

[He who existed before the shining of the Light as it is said.

tSzo Ma-ch'ien iu his history does not mention the "Three Riilers,"
regarding tbem as fabulous beings, liut as P'au-ku was prior to the
"Three Rulers" it has therefore been the custom of historians to
say : " It is banded down that the Head governor of the universe
was called F^n-ku-sze."]

" Tlie Wu-fung says that: *P*an-ku came forth iu the midst of
the gi'eat chaotic void and vre know not his origin ; that, he knew the
rationale of lieaven and earth, comprehended the changes of the Dark-
ness and the Light, and was the Head Majesty of tlie three powers of
nature, — (or heaven, earth, and man), — Thus chaos terminated.' "

" Ching-huen of the Chow dynasty says that : * In the age after
chaos when heaven and earth had just separated, records had not been
established or inscriptions invented. At fir.-^t even the rulers dwelt
in caves and desert places, eating raw flesh and drinking blood. At
the fortunate juncture P'an-ku-sze came forth, and from that time
heaven and earth hegan to be heaven and eartli, men and things to
be men and things, and so the chaotic state passed away. This P^an-
ku therefore preceded heaven in the government. After him heaven
opened at isze — the first division of the cycle, — and then hegan the
Rulers of heaven to be. Earth separated at c/i^cu — the second division
of the cycle — when the Rulers of earth began to be. Man came forth
at t/in — the third division of the cycle — when the Rulers of man began
to be. Heaven, earth, and man being separated from each other the
Three Powers of nature were establislied and the principles of action
gradually evolved ; the customs of the world gradually prevailed,
human records began to be published, and the doctrines of government
to become known. The establishment of rulers by heaven could not
have taken place all of a sudden. It was by the appointment of
Father Heaven and Mother Earth that they were called sons of
heaven. Bons of heaven, — ^or rulers), — are the Heads of all beings,

80 A COMPENDirM OF HISTORY IK THIKTY VOirMES. [March-

and they are able to tranquilize the myriad of kingdoms. Their
responsibilities are great and weighty beyond all description."

5c ^ ^ "T'icn-kwong'sze." The Rulers of Heaven.

[T^len — heaven — is the accumulation of the yang-Jci, — (or the superior

principle of the Light) — in the upper regions.]
H^cong is ruler, is great, and is said to be the greatness of principle.
Sze is sir-name. We say Rulers of heaven, because it is held that heaven

opened at the first division of the cycle.

" The term T'ien-hwong-sze — Eulers of heaven — is one generic
name including thirteen persons, who succeeding P*an-ku-sze, ruled ;
and they are said to be heavenly spiritual powers who act without
effort, and cause customs to change of their own accord. In the
beginning they arranged the names of the 'Stems' and the 'Branches,*
' — (or the astronomical signs of the cycle) — by which the positions of
the years are determined."

[The first- mentioned class are 10 in number, and are called the 'Ten Stems'
or the ' Ten Mothers.' They are ^ Ida, ^ yih, p^ ping, "Jf ti7ig,
JX ^"^'j S lii, M ^iung, ^ shin, -J- jin, ^ hwc.

The second class are 12 in number, and are called the 'Twelve Branches,'
or the ' Twelve Sons.' Tliey are -^ tsze, -^ chen, ^ ///», ^ mao,
^ ch'in, 2» sze, ^ wa, yj^ ice, ^ shin, "§" yen, J^ shil, ^ hai.']
" The ' Ten Stems ' were (formerly) called, thus : Wo-fung, chen-

mnng, yen-chao, kiang-yii, chii-yung, t'u-we, shang-chang, ch^ung-

kwong, huen-yih, chao-yang."

[Explaining the 'Stems' and the 'Branches.* It is said that the Branches

and Stems blend in producing things; that at Ida — the 1st of the

Ten Stems — all things meet, separate, and begin to grow ; and that

at yih — the '2nd — all things begin to generate with a chattering noise.

Again, at mao — the 4th of the Twelve Branches — all things begin to

flourish.
Again, at ying — the 3rd of the Ten Stems — -the way of the Liglit becomes

manifest, and at ting — the 4th — all things begin to mature.
Again, at ivu — the 7tli of the Twelve Branches — the Darkness and the

Light unite with injurious effects.
Again, at icnh — the 6th of the Ten Stems — the Darkness and the Light

produce their effects, and all things become solid; and at ki — the

6th — the Darkness destroys the growth of things, and their fruits

being ripe, are gathered in.
Agaia, at shin — the 9th of the Twelve Branches — the Darkness begins to

steal away the vitality of all things.
Again, at hung — the 7th of the Ten Stems — the Darkness nips all thing.i;

and at shin — the 8th — they begin to wither.
Again, at yeu — the 10th of the Twelve Branches — all things become old

and tend to decay.
Again, oijin — the 9th of the Ten Stems — the Light begins to nourish

all tilings in the recesses below ; and at hoe — the 10th — the probable

product of all things uuxy be estimated.

April.] A COMPENDIUM OF HISTORY IN THIRTY VOLUMES. 81

Lastly, at tsze — the 1st of the Twelve Branches — all things begin to
germinate; and therefore tsze is the general point iu the cycle, and
in all the operations of nature.]

" The Twelve Branches were (formerly) called, K Vun-tun, Ch'i-
fun-yoh, Sbeh-ti-kuh, Tan-wo, Chi-shii, Ta-hwong-loh, Tun-tswong,
Heeh-hia, T'an-t*an, Tso-wo, Yen-mao, Ta-yuen-hien."
[1. K'wnn-tun is the same as ts:e — the 1st sign of the cycle — and stands*

for the period of chaos — or the cold midnight darkness. — It is said

that with it things begin to germinate in the hidden recesses of the

under world.

2. Ch'i-fun-yoh is the same as ch^eu — the 2nd sign. — It is said that with
it the yajif] k'i — the light and heat — become active, and all things
begin to rise in obedience to its nature.

3. Sheh-ti-kuh is the same as yin — the 3rd sign. — With it all things
receive the force of the yang, and rise up or start. It is therefore
called Sheh-ti-kuh, or the starting point. T'ung Wun-shang says
that : The year begins at yin — or Sheh-ti-kuh — that the first month
starts in the east, and that the position of all the stars are deter-
mined by the constellation or mansion of Sheh-t'i. It is therefore
called Sheh-ti the starting point.

4. Tan-wo is the same as mao — the 4th sign. — It means that the yang

k'i commences and stops for the benefit of all things. It is therefore
called Tan-wo, the T<m meaning commencement and the wo cessation.

5. Chi-shii is the same as Ch'iii — the 5th sign. — It means that with it
things in a torpid state begin to come forth. It is called Chi-shii,
because Chi is torpid, and shic is to unroll or burst the shell.

6. Ta-hwong-loh is the same as Sze — the 6th sign. — It means that then
all things grow rapidly and then fall. It is therefore called
Hwong-loh.

7. Tun-tswong is the same as tpu — the 7th sign. — It means that then

all things become mature and solid.

8. Heeh-hia is the same as tve — the 8th sign. — It means that then the

Light and the Darkness change the conditions of growth or life,
and all things harmonize. It is therefore called Hoeh-hia.

9. T'un-t'an is the same as shin — the 9th sign. — It means that then all

things exhibit the beauty of their fruits.

10. Tso-wo is the same as yeu — the 10th sign. — It means that then the
fruits of all things are ripe.

11. Yen-mao is the same as shii — the llth sign. — It means that then
all things close up and conceal their germs or buds.

12. Ta-yuen-hien is the same as hai — the 12th sign. — It means the
abyss, and that then all things return to the under world, and
conceal theraselyes in an abyss deep as heaven itself.]

"The Superior (£) and inferior (|^) divisions of the cycle*
each embrace 18,000 years." (')
[Yu Tsung-hai says: " The 8000 here onght to read 800 ; for Shao-tsze,—

(Shao kang-cheh) — reckoning from the beginning of heaven and

earth to the end of the cycle says there is one yuen — (or Kalpa) ;

that one yuen contains 12 whe, and one ivhe 10,800 years. The tsxe

* The first 6 divisions of the cyole are the ' superior ' ones, the second 6 are th«
inferior ones— from midnight to noon the light increases— from uoon to midnight
it diminishes — hence hiung ti refer to them.

82 A COMPENDIUM OF HISTORY IN THIRTY VOLUME S. [Marcll-

or first ivhe produced heaven, the clCeu or second v}he produced
earth, and tlie yin or third xolie produced man. The shii or eleventh
whe closes u-p all things and dissolves heaven ; and the hai or
twelfth xohe dissolves both heaven and earth. Then the tsze whe
produces a new heaven, and so the revolutions go on forever."
Reckoning from the longitude of the star ki — or the Leopard — (the
7th zodiacal constellation of the stars y and (J in Sagittarius, long.
268° 28' 15") — in the yin or third whe of the cycle, to the longitude
of the star sing, or the Horse — (the 2oth of the zodiacal coiistella-
tions, corresponding with Alphai'd a Hydra and others near it — in
long, 144° 29' 44") — in the tvic or seventh vjhe of the cycle, there
should be 45,000 years(^) and over, vphich would correspond to the
year called kia-yin at the commencement of the reign of T'ang-yao,
(B.C. 2356). Ever since the existence of lieaven and earth doubt-
less there have been people, things, sovereigns, kings, &c. ; but as
records had not then been j)ubli.shed there are no means of ascertain-
ing the state of the case. It is said that the terms " Rulers of
heaven," " Rulers of earth," " lliilers of man" have come down by
tradition. Therefore historians suppose that since the existence of
men downwards the many thousand years scattered though the
annals of the three Rulers and the various human chiefs are suffi-
cient to complete the number. But, is there such a principle, really,
as 18,000 years to each division of the cycle ? If we do not place
the 45,600 years prior to the time of T'ang-yao, but after him, then
there certainly would be error.]

" Oheu Ching-hueu says : * P'an-ku-sze having divided heaven
and earth, and after heaven had opened at tsze — the first division of
the cycle — the Rulers of heaven came forth, and succeeding P*an-ku,
began to reign.

Although, heaven had opened, the names of the " Stems *' and
the 'Branches' had not been arranged, and though the earth had
separated, the order of the years and the hours had not been settled.
It was the Rulers of heaven that established the " Ten Stems " by
which to determine the years, and also the " Twelve Branches " by
which to determine the hours. Tlie years and the hours having been
determined the people first began to know the operations and
ordinances of lieaven, aud readily to perfect the beneficent laws of
sovereigns and kings for the government of the world.' "

it ^ J^ " TUiJVOug-szc." The Rulers of earth.

[Referring to the earth, the yin-Jci — (or inferior principle of the air) —
having thickened and beoome material it was called the Rulers (or
reign) of earth ; for it is held that the earth separated at ch'eu — the
second division of the cycle.]

"The Rulers of earth is a generic name embracing eleven per-
sons who succeeded the Rulers of lieaven in the government where
they appointed the three luminaries to divide the day from the night,
and to cause thirty days to make a month."
[The three luminaries are the sun, the moon, and the stars.]

April.] A compe:^dium of history in thirty volumes- fl3

" Cheu Ching-liucn says that ; * Tlio Rulers of heaven made the
" Stems " and the '* Branches " to determine the years and the hours.
The laws of heaven, though being manifested, still the ordinances of
the Three Luminaries— r(sun, moon and stars)— had not been arranged
in order, or the day and the night divided — (by any plan.)— The
people then went out to work, and came in to rest without fixed
periods of time.

The Rulers of earth therefore succeeded the Rulers of heaven in
the government and appointed the ordinances of the three Luminaries
to divide the day from the night. That which illumines the day
was called the Sun, that which illumines the night was called the
Moon, and those which adorn the sky were called the Stars. From
the time when the Three Luminaries were separated and the day and
night were distinguished from each other, the waning and the waxing,
the beginning and the middle of the moon followed in regular succes-
sion, and thus thirty days became a month.' "

A ^ ^ " Jin-hwong-sze." The Riders of Man.

[The character jln^ or man, here stands for god. It is said that man is
the most spiritual or intelligent of all things, the holy gods alone
surpa-sing him.
This period is called the Rulers of man — (or reign of man) — because it
is held that man came forth at rjhi — the third division of the cycle.]
" The term Rulers of man is one generic name embracing nine
persons (^) who succeeded the Rulers of heaven in the government.
Corresponding to these (in number) the hills and streams were
divided into nine Sections. The man dwelling in one place was
therefore also called the Chief — or sheik — of the place." {}^)
[This is regarded as the beginning of the feudal system of goveimment.]
"At that time all persons lived in harmony under pure customs,
and entertained profound respect for each other. The Lords were not
empty kings, and the ministers were not empty nobles. The govern-
ment, the rulers, and the ministers were such as arose of themselves.
The modes of eating, drinking, and the proprieties between the sexes
■were such as naturally prevailed. Their title was also ' The Nino
Rulers,' the former and latter making nine persons, and unitedly
45,600 years."

[They were divided into nine sections, each dwelling in one place, and all
rantualiy enjoyed the blessings of heaven. After heaven and earth
existed all things were produced, and after the production of all
things the Holy men, or sages were produced.

The sages were the real lords of astronomy, geology, and human affairs ;
for without the sages heaven, earth, and man would have very soon
come to an end.

84 A COMPENDIUM OF HISTORY IN THIRTY VOLUMES. [March-

JTor this reason it was that before the cliaos cleared away P'an-ku came
forth and afterwards heaveu and earth separated. Before the
ordinances of lieaven were manifested tlie Rulers of heaven came
forth and afterwards the ordinances of heaven were manifested.
Before the principles of earth were exhibited the Rulers of earth
came forth and afterwards the principles of each were exhibited.
Before the laws of human conduct were understood the Rulers of
man came forth and afterwards human leai'ning flourished. Each
generation produced rulers and each ruler devised a mode of govern-
ment. From this comes the saying that heaven opened at tsze, that
earth separated at ch'eu, and tliat man came forth at yin. Judging
according to the dubious statements of scholars, at tsze and cKeu — •
the first and second divisions of the cycle — only heaven and earth
existed, that on coming to yin — the third division of the cycle — -
man came forth. Historians say that P'an-ku came forth as the
first Head ruler of all beings and things. Adding the Rulers of
heaven, earih, and man together it is said that, first and last, there
were several tens of persons. But to what does it in reality refer?]
** Cbeu Ching-huen says : * The Rulers of man succeeded the
Rulers of heaven and the Rulers of earth in the government, that
then the atmosphere gradually cleared away and all things sprang up
together, that the order of time was gradually settled and the usages
of society gradually became correct and respectful.

The chiefs were intelligent rulers, the kings were not empty
sovereigns, the ministers were upright officials, and offices were not
merely empty honors. The orders of the government were gradually
diffused and the principles of authority by this means gradually
prevailed, and so piety and justice were gradually perfected. Rulers
and ministers were such as rose of thqir own acccord. The people ate
when they were hungry and drank when they were thirsty, and
gradually food and useful things were supplied. The men proposed,
the women reciprocated, the people got married and the population
increased in the land.

Though there were false people they did not produce trouble ;
though there were vicious men they did not prevail ; though men
increased in numbers still the sufferings caused by oppression did not
abound; though things were collected together the desire to take by
violence did not arise. Because the government of the Rulers of man
was feudal in its character and human learning daily increased, the
chiefs of that age had merit and the people were great.' "

"Fung K'wun-san says: 'The Great Extreme by moving produced
the Light, by stopping it produced the Darkness. The Great Extreme
having already existed, immediately the Darkness and the Light
existed. The Darkness and the Light having already existed im-
mediately all things were produced. All things having existed
immediately Holy men or sages came forth. Could there have been

April.] A COMPENDIUM OF HISTORY IN THIRTY VOLUMES. 85

over 10,000 3'ears between the production of the Light and the opening
of heaven ? Or could there have been over 10,000 years between the
production of the Darkness and the separation of the earth? Or
could there have been over 10,000 years between the union of the
Darkness with the Light and the production of all things ? Or could
there have been over 40,000 to 50,000 years between the cessation of
that union and the production of the Holy men ? Certainly there
cannot be such a law of nature as this !

Furthermore, between the days of Yao and Shun and the present
time there have been only something over 3000 years. The sovereigns
of the Hia, Shaiig, and Chow dynasties did not equal in virtue the
former sovereigns T'ang and Yii ; and those of the Han, T^ang, and
Sung dynasties did not equal those of the Hia, Shang, and Chow. In
my humble opinion Fuh-hi and Shin-nu were not far distant from
P^an-ku. The years may be reckoned by thousands but not by
myriads. Yao and Shun were very near the times of Fuh-hi and Shin-
nu. The years may be reckoned by hundreds but not by thousands.
Scholars should examine these things critically for themselves.' "

(To be continued.)

NOTES ON THE PKECEDING TRANSLATION.

(}) The Chow-li is one of the most ancient books in China — B.C. 1122 — 256. But
some scholars regard the work of more recent date.

C) The Ch*in dynasty succeeded the Chow beginning A.D. 255. Its rulers came
from the western border of the Empire and seem to have patronized the learning
of Babylon. The fragments of ancient history found in the Compendium are
evidently of Chaldean origin.

(•) The terms translated "Rulers of heaven," "Rniers of earth," "Rulers of man" are
very difBcult to render with certainty. The singular and plural numbers are not
distinguished, and I cannot determine whether they refer to abstract powers of
nature, to gods, to men, or to certain symbols representing the divisions of a cycle.

(*) This book is a profound and standard work by Shao Kang-cheh, a famous mathe-
matician and philosopher of the Sung dynasty — A.D. 1011 — 1077. In it he
attempts to show that the system of the universe is arranged according to the
laws of numbers. The work should be translated.

(') Pan-ku-sze is evidently an epithet of God, like our terms, The All Wise, The
Ancient of days. It might be rendered, The Searcher of Antiquity.

(•) The terms sze seang here rendered "the four seasons" are not the ones now used
in that sense. But as this whole sentence is evidently a very ancient fragment,
I gather from what follows that they originally stood for the four seasons.
The Chinese theories about the yin and the yang are believed to be compara-
tively modem.

(^ The terms hiung ti are commonly rendered " brother." But they primarily
meant superior and inferior, or former and latter. Beyond all doubt they refer
here to the twelve divisionB of the cyole, the hiuv.g to the fiist six and the ti

86

A COMPENDltIM OP HISTOKY IN THIRTY VOLUMES. [Marcll-

to the last six because the h'ght and hcafc increase through the first six and
decrease through the last six, they are therefore conceived of as *' superior " and
"inferior." The text by no means teaches that "twelve brothers" reigned one
after the otlicr for 18,000 years. That each division of an astronomical cycle of
time should cover 18,000 years is anything but absurd or fabulous. These are
generally found in the modern interpretation rather than in the original text.

O Between the yin and the wich whe, or the 3rd and 7th divisions of the cycle,
there were 4, which multiplied into 10,800 years would equal 43,200, the same
<ia one division of the great Chaldean cycle of 518,400 years. Here may be a
clue. The mention of the two stars here, with the time between tliem, may also
furnish a clue by which astronomers may bo enabled to determine the nature of
this ancient kosmical cycle and discover what foundation it may have in nature.
It is propable that some errors have crept into the figures in the fragments
which have come down through so many ages.

(•) The term jin, persons, applied to the BuletB of heaven, earth, and man perhaps
refer to the ancient hieroglyphic images or human forms by which the divisions
of the cycles were represented. There seem to have been three cycles in use
called respectively, the " Twelve Branches," the " Ten Stems," and the " Eight
Diagrams." The center in each being counted as one division there were 13, 11
and 9, all told, but only 12, 10, and 8 on the circumference or rim of the cycle.
They may be represented as follows : —

*HB TWELVE BRANCHES.

THE TEN STEMS,

THE EIGHT DIAGRAMS.

Twelve double hours make a day and night, and twelve months a year,

(^^) These old cycles were the " horn-books " of our ancestors. They are freighted
with the astronomy, chronology, philosophy, and literature of the world. To
understand the history of the world it becomes necessary for us to understand
the symbols, rationale, and applications of the cycles. Civilization sprang from
the same source and has always remained a unit.

That portion of the first volume which treats of the most ancient times will be care-
fully translated and published for the benefit of Western scholars. — Tbanslator.

April.] PROTKSTANT MISSIONS IN SHANTUNG. 87

THE WORK OF PROTESTANT MISSIONS IN THE

PROVINCE OF SHANTUNG.

By Rev. Huntee Corbett.

IN the year 1835, in order to ascertain tlie facilities for preaching

and tract distribution, the Rev. TV. H. Medhurst and the Rev.

Edwin Stevins, made a cruise along the China coast in the ship Huron.

" By the middle of September they were on the north side of the

Shantung promontory where they landed at several places."

During the summer of 1859, the Rev. J. L. and Mrs. Holmes of
the Southern Baptist Mission, U.S., spent several months on board a
sailing vessel in the Chefoo harbor, Mr. Holmes frequently going on
shore. It was not until near tlie end of the following year after tho
signing of tlie treaty, that they were able to hire a house and remain
permanently. They were immediately joined by others. During the
twenty years ending with 1880, there have been in all ninty-eight
resident missionaries, — of this number forty-nine were women.

The aggregate number of years amounts to 430. Fifteen mis-
sionaries have died, and forty-three from failure of health or other
causes have left the field.

Twenty-five either died or left the field within one year after
arrival, and nineteen others did not remain beyond two years. Tin til
recently the work in the north-west of the province has been carried
on chiefly by missionaries whose residences were at Tientsin. As soon
as suitable buildings can he secured all the societies represented in
this province, except the Methodist Episcopal Mission, U.S.A., will
have missionaries residing within the bounds thereof. Counting four
for the American Board there are at present forty-four missionaries
residing in tlie province of whom twenty-two are women, representing
the following Societies : — Southern Baptist, U.S.A., English Baptist,
English United Methodist, A.B.C.F.M., Presbyterian, U.S.A., National
Bible Society of Scotland, U. P. Church of Scotland, Church of
England Propagation Society and the China Inland Mission.

What are some of the visible results of the labor hitherto expended?
I have to acknowledge the kindness of the missionaries, who
supplied the data from which the following facts are ascertained.
There are now connected with the various missions 2843 communi-
cants, 6 ordained preachers, 45 preachers and assistants of various
classes, 375 children receiving education in Christian schools. The
average wages paid preachers and teachers amounts to $5 per month.
What is the character of the converts ?

88

PROTESTANT MISSIONS IN SHANTUNG.

[Marcli-

A few have proved to be hypocrites. Of this number, some
were such experts at deception that for years they not only deceived
their teachers, but all with whom they were associated and possibly
themselves.

Others entered the church from sinister motives. They probably
did not mean to deceive. They were persuaded that it would be to
their interest to live the life a Christian profession involves, but their
supreme motive was the hope of pecuniary gain. Generally a few
months, or at most years, proved sufficient to convince them that a
profession of Christianity did not necessarily secure them a livelihood,
and they either gave up their profession or were excluded from
the Church.

The hypocrites and temporary believers, however, have been but
a small proportion of the whole. Some of the converts at times are
so inconsistent as to cause heart-felt sorrow to those who have the over-
sight of them, and yet with all their failings seem to be true believers.
Others give unmistakable evidence of spiritual life. It is impossible
to see them day by day and not feel persuaded that Christ dwells in
their hearts by faith. They are not content to possess the truth them-
selves but in season and out of season seek in every way to bring their
kindred and neighbors to a saving knowledge of Christ. Many, both
men and women, manifest an intense desire to learn to read. Some
well advanced in life persevere until they are able to read understand-
ingly the Mandarin Scriptures and Hymn-book. All are anxious to
have their children receive a Christian education and many willingly
deny themselves in various ways to secure it. Those who sincerely
receive the truth wish to learn not only all they can in regard to
Christianity but in regard to other subjects. Their sympathies are
enlarged to take in the whole world to some extent. Their prejudices
vanish so that they would gladly welcome from whatever source all
that would advance the material prosperity of the country. Opposition
to railroads, foreign machinery, etc., does not come from the converts
to Christianity. The men no longer regard their wives and daughters
as naturally ignorant and of a lower order than themselves. Their
walk and conversation is characterized by a kindness unknown before
conversion. This change has been the means, in a number of instances,
of making the wives willing to learn the doctrine which produced
such good fruit. The birth of a daughter is no longer regarded the
calamity it once was. A desire is awakened to have little comforts,
such as a pane of glass in the window, a bed of flowers in the court,
etc. On the Sabbath when the Christians meet for worship they
'Vvear a contented and peaceful expression, which contrasts strikingly

April.] PROTESTANT MISSIONS I^ SHANTUNG. 89

with the care-worn and anxious look of the multitudes, whoso thoughts
are fully occupied with what shall they eat and drink, and how make
the most of this world.

Some undoubtedly come short in the duty of benevolence. But
when it is remembered that benevolence is usually a grace of slow
growth in any land, but especially in a land where the people have
been taught from infancy to set a high value on money, and also that
the life of many who become Christians is a constant struggle with
poverty, it would I think be unjust to charge the Christians as a class
with illiberality. I have never known an earnest appeal for aid to
send men to preach the gospel, to build, churches, to relieve the
distitute and famine sufferers without willingness on the part of every
member to contribute something. Some deny themselves necessary
food in order to do so. Others would very cheerfully contribute labor
if the opportunity offered. Possible if all the facts were known the
failure to come up to the Scripture standard of giving is more justly
chargeable to the pastor's neglect of Scripture teaching on this subject,
then to the converts. I think all will agree that the Christians are
characterized by great simplicity of faith. When the truth is accepted
the convert fully believes the Scripture statement that " there is one
God, and one mediator between God and men, the man Christ Jesus."
He loses all faith in the efficacy of idol-worship and no longer visits
theatres or joins in idolatrous ceremonies. He believes that God will
faithfully fulfill all the Scripture promises and daily prays in ex-
pectation of being heard. He is not beset with doubts and fears con-
cerning the truth of the Scriptures, but firmly believes that with God
all things are possible. The joy awakened in the hearts of the aged
by simply repeating the promises of God is often most cheering.
Perhaps in nothing does the contrast between a Christian and an
unbeliever appear more marked then in the hour of death. Hope fills
the Christian's soul. He knows whom he has believed, and doubts
not but . Jesus will receive his soul at last. He is able to speak
words of comfort to the sorrowing family ; urging each to trust in
the Saviour and serve him faithfully until death and then they will
meet again.

In estimating the character of the Christians, justice requires us
to remember the difficulties which beset them. A man who has spent
fifty years in a land in which the character of the whole people is formed
by false standards of morality could hardly be expected to live up to
the full standard of a blameless character which has been formed from
infancy iu a Christian home and surrounded on all hands by helpful
moral influences. The new convert has not only all the habits of hU

90 PROTESTANT MISSIONS IN SHANTUNG. [Marcll-

past life to overcome but he must still live surrounded by hostile
influences, and face opposition and public opinion on every hand. The
convert is sometimes for years the only Christian in his village. He
may be either wholly illiterate or able to read but very imperfectly.
Beyond the reach of meeting with God's people in the sanctuary, hear-
ing the gospel preached every Sabbath, it is not surprising, perhaps,
that he should often prove weak and give a very feeble light in the
Egyptian darkness which surrounds him. I have often thought if the
missionary could for a time exchange places with the converts he would
learn to have deeper sympathy and more patience with them in their
weakness and trials. He would perhaps have great cause for rejoicing
if the convert only stood out against all hostile attacks even though he
made very little advancement in the divine life. Do we not all need a
great increase of that love which hopeth all things and can hide a
multitude of sins.

Mere statistics give a very inadequate idea of the spiritual and
moral condition of a people, or of the preparatory work which has
been done. Through the aid of the Foreign Bible and Tract Societies
a vast number of portions of the Scripture and Christian books and
tracts have been circulated. The gospel has been repeatedly preached
in almost all the principle cities and towns. In some districts it may
be said the gospel has been fully preached in every village and all the
people know something of the Saviour. Many freely confess that they
are persuaded of the truth of Christianity and it would be for their
highest good to embrace it, but to do so, would involve the loss of
friends, difficulties connected with their business, the marriage of
their children, etc., which they are at present not prepared to meet.
There is undoubtedly a growing conviction in the minds of many that
the Christian religion is from heaven and must eventually supersede
all others.

The famine and pestilence which visited this province in 1876-
1877, produced many hinderances. Large numbers of people have
been impoverished. Since then many have sought admission to the
Church chiefly in hope of receiving temporal aid. Extreme poverty
seems to be unfavorable to the spread of the gospel. A certain amount
of temporal prosperity seems most favourable to the moral and spiritual
elevation of the people. The hinderances, however, are far more than
counterbalanced. The efforts to save life and alleviate suffering during
and after the famine, undoubtedly have done much in overcoming
prejudices, removing obstacles, and recommending the Christian
religion to the people. Nearly two- thirds of the converts have been
received into the church since the famine.

I

April.] THE SCHOOL AND TEXT BOOK SERIES. 91

T

THE SCHOOL AND TEXT BOOK SERIES.
MINUTES OF MEETING.

HE Committee met at the London Mission, Shanghai, on Friday,
the 17th December, 1880. There were present the Rev. Wm.

Muirhead, Chairman ; Eev. Dr. Y. J. Allen, John Fryer, Esq., Rev.

A. Williamson, Secretary ; Rev. Thos. Taylor, Visitor.

The meeting having been duly constituted, the minutes of the

last meeting, being printed, were held as read.

The Treasurer then laid on the table a memo, of state of

the funds, viz.: Balance on hand at last meeting . . Tls. 1605.85

Pay'ts. including purchase of books, charts, freight, etc. Tls. 231.90

Tls. 1373!95

He reported a donation from The Very Rev. Dean Butcher Tls. 14.60
And a second donation from Thos. Hanbury, Esq., . . Tls. 500.00

Balance in hand Tls. 1888.55

Dr. Y. J. Allen also reported a donation of $250 not yet to hand,
from the Board of Southern American Methodist Episcopal Church.
Mr. Muirhead intimated that Mr. Fryer had completed the
Prospectus in Chinese and that he had sent copies to the agents at
Peking, Tientsin, and Foochow. Mr. Fryer was requested to print
off another edition of 500 copies, and the Secretary was instructed to
send a sufficient supply to the agents at the other stations.

INTEREST IN GREAT BRITAIN.

The Secretary intimated that he had laid th» claims of the Com-
mittee before several societies and influential men in England and
Scotland, and had met with a very favourable response. The London
Religious Tract Society gave him permission to make a selection of
their engravings and colored pictures ; and had made the Committee
an additional grant of electro plates and pictures, value £231. Messrs.
Wm. Collins, Sons & Co., Glasgow, had given them electro plates of
all the illustrations in their valuable School Series, which were deemed
suitable for China, at half-price. Messrs. Nelson, Edinburgh, had
also made a reduction in favour of electro plates obtained from them.
Messrs. Keith Johnston & Co., Edinburgh, evinced deep interest in
the work of the Committee, and assured the Secretary that they
would aid the Committee in every way they could.

92 THE SCHOOL Al^D TEXT HOOK SERIES. [March-

GIFTS OF BOOKS.

The Religious Tract Society have presented the Committee with
several volumes of "Sunday at Home" and "Leisure Hour" contain-
ing letter-press descriptions of the electro types granted by them ;
Messrs. Wm. Collins, Sons & Co., have gifted full sets of their various
excellent School Series, with samples of school apparatus as roll-books
slates, pencils, etc.; Messrs. Warne & Co. have also presented a com-
plete set of all their beautifully illustrated picture-books and stor}--
books ; Messrs. T. Nelson & Sons have sent a set of their " Royal
Readers ; " and Messrs. Blackic & Sons sent specimens of their
"Graded Readers" and their "Comprehensive School Series;" Messrs.
"W. and A. K, Johnston have given specimens of their maps large and
small coloured and in outline, atlases, their various and splendid
charts, drawings, etc., etc. ; while a friend presented a variety of
other school books, calculated to be useful.

The treasurer of the National Bible Society of Scotland had agreed
to receive and transmit any donations which might be placed in his
hands. Several sums had already been subscribed, and others pro-
mised. If their Secretary had been longer at home, a good deal more
might have been accomplished.

BOOKS PASSED.

Miss Happer's Three Readers were laid upon the table and passed.
The Secretary was instructed to ask her to simplify the Second Reader
a little more and to send on copies of illustrations to her, from which
she could select such as appeared suitable for her books.

The Rev. H. Corbett's Church History in two volumes was also
ordered to be printed. The printing of Dr. Osgood's Anatomy was
reported as nearly completed. The Committee expressed their deep
sorrow at the decease of their valued contributor. Mr. Muirhead laid
on the table his History of England in two volum^es revised and
brought down to date. The work was accepted, and left in his hands
to be printed with illustrations. Mr. Fryer intimated his Chemistry
was nearly printed, and would be finished by the Chinese New Year.
Dr. Farnham sent word, that the first draft of his Natural Philosophy
for the Young was ready and would soon be fit to be placed in the
hands of the Committee. The first draft of the Hand Book of Natural
History and Chart, by Miss "Williamson, was also ready.

NEW^ BOOKS.

The Secretary proposed that Mr. Fryer's adaptation of Johnston's
" Chemistry of Common Life,"* in Chinese, which was appearing in
the Scientific Magazine, should be adopted as one of their Series.

April, j THE SCHOOL and text rook series. 93

This was agreed to. The Secretary also said he understood that Mr.
Fryer was preparing a^series of small" and cheap books in easy wun-li
on the various sciences, and he thought they also might be brought out
in connection with the Series. After some conversation, the suggestion
was accepted and as his 1st volume on Astronomy was nearly ready,
^Ir. Fryer was requested to endeavour to have it out by the 1st of
the Chinese I^ew Year, so that it might form a portion of the first
instalment which was to be sent to subscribers at that date or as soon
afterwards as possible.

The Secretary laid on the table specimens of coloured plates
illustrative of Scripture History, Manners and Customs, . etc., which
could be had at moderate prices, and adapted to the Chinese books,
also outlines of maps and outlines for globes and other drawings suitable
for educational purposes. The consideration of these was postponed
till next meeting.

BOOKS IX THE printer's HANDS.

Anatomy, I)r. D. "W. Osgood; Chemistry, John Fryer, Esq.;

Topography and Natural History of Palestine, and Sacred Geography
for the Young, Dr. Graves ; The Principles of Sacred Music, Mrs.
C. W. Matecr ; Political Economy, Dr. Martin j Jurisprudence, Dr.
Martin.

BOOKS NEARLY READY.

Descriptive and Political Geography, by Kev. L. D. Chapin ;
Church History, Rev. H. Corbett ; The History of England, Rev. "W.
Muirhead ; Mental Arithmetic, Mrs. Capp; The 3rd and 4th Readers,
Miss Lillie Happer; Mathematical Physics, Dr. Martin; A Com-
parative View of the Religions of the "World, and The Physiology and
Structure of Plants, Rev. A. "Williamson, LL.D.; Astronomical
Charts, Dr. C. C. Baldwin and Rev. N. Sites; Natural History Charts,
Miss AYilliamson ; Mineralogy, John Fryer, Esq.

ELECTROTYPES AND COLOURED PICTURES.

The general Editor, Mr. Fryer, was requested to print off fifty
impressions of the electrotypes, and have them bound in volumes for
distribution among the writers that they might be able to select what
illustrations were suitable for their works, also that ten specimens of
each of the coloured pictures should be bound in like manner for a
similar purpose.

The Chairman mentioned it was important, for many obvious
reasons, that they should known how far the various writers had
advanced with their respective books and the Secretary should be
instructed to obtain the necessary information. — Agreed.

94 THE SCHOOL AND TEXT BOOK SERIES. [March-

The Secretary said it was now clear, that in view of the encourage-
ment afforded by intelligent men at home and the reception the ability
and ardour of their Collaborators is meeting at the hands of Chinese ,
and the success of like institutions in less literary countries, that this
Book Series scheme was destined to grow into an important institution,
and as it was important that all the transactions should be conducted
on strict business principles, and a separate account kept for each
publication, etc., he foresaw they would soon need a depository and a
young man acquainted with the management of Book and Tract
Societies to take charge of it. It was agreed this should be kept in view.

The meeting was closed in the usual way.

To the Editor of the Recorder.
Dear Sir, — •

In order to save time, labour and expense would you kindly allow
nie to draw the attention of the writers in connection with the School
and'Text Book Series to the above instructions, and request them to let
me know how far they have progressed with their respective works, and
any other particulars they may see fit. And would they for the same
reason excuse me adopting this method of addressing them. I may also say
that the first instalment of the Series will it is hoped be sent to the various
agents during the montli of March together with copies of the Prospectus in
Chinese. The Committee earnestly hope that those friends who have so
kindly undertaken to act as agents will do all that their inrjonUty may
suggest for the furtherance of the scheme, and afc tlio Ports where no
subscription list has yet been circulated they will endeavour to send one
round both among Foreigners and Chinese. I append the list of writers
and agents as it now stands.

Missions which have not yet contributed their q^wta, and friends
who have not yet subscribed, are requested to send in their donations ;
for as the Looks approach completion the need for funds proportionally
increases.

Should there be any missionaries or others engaged in the pre-
paration of books related to our Series, the undersigned will be happy
to hear from them. .

Yours truly,
Chjifoo, 21st Fehruary, 1881. Alexander "Williamson.

List of School and Text Boohs.

1. A Set of Object Lessous, ...

... Dr. Farnham.

2. First Eeader, contaiuing selections from

the Scriptnrea and variouB Anthors,
Miss Lillie Happer.

3. Second Header, containing selections

from tlio Scriptures and various

6. A Christian Commentary on the Chinese

Classics (The Four Books), ...

... Rev. Earnest Faher.

7. A Christian Commentary on the Chinese

Classics (The Five Classics),...

... lieiK Earnest Faher.

8. Arithmetic, Bev. C W. Mateer, D.D.

Anthors, ... A/i.<s L. Happer. \ 9. Mental Aritlimetio, ... Mrs. Capp.

4. Third Header, containing selections j 10. Algebra, Rev. C. W. Mateer, D.D.

from the Scriptures and various { 11. Geometry, ... ,,

Authoj'S, ... J/ts.s L. Happer. ' 12. Trigonometry and Sui'veying, ,,

5. Letter Writing in Chinese on a new I 13. Geography for Beginners,

plan, ... ... Eev. Earnest Faher. ' Rev. W. Scarborough.

April .]

THE SCHOOL AND TEXT BOOK SERIES.

95

14. Lessons in Natural Philosophy for the

Young, ... ... Dr. Farnham.

15. Lessons iu Physiology for the Yonng,

Dr. Porter.

16. Natural Philosophy, Dr. C. W.Mateer.

17. Astronomy (Interinediate), ...

... T/ie Peliing College.

18. Geology, ... Rev. 0. S. Owen.

19. Mineralogy, ... John Fryer, Esq.

20. Chemistry, ... „

21. Botany (Descriptive and Economical).

John Fryer, Esq.

22. Zoology, ... Miss Williamson.

23. Ethnology, ... Rev. F. Ohlinger.

24. Physical Geography, Mr. G.W. Painter.

25. Descriptive and Political Geography,

Rev. L. D. Chapin.

26. Sacred Geography for the Young,

Dr. Graves.

27. Outlines of Universal History,

Rev. D. Z. Sheffield.

28. Modern History, a Series of Historical

Primers of European Nations,

/. Rhein, Esq.

29. History of China, iu the form of Bio-

graphies of its Famous Men. Dr. Eitel.

30. History of England, Rev. W. Mairhead.

31. History of U.S.A. to recent dates, based

on Dr. Bridgmau's, Rev. A. H, Synith.

32. The Industries of the West,

John Fryer, Esq.

33. Vocal Music and Tune Book,...

Mrs.Williamson and Mrs.C.M'.Mateer.
Zi. Drawing, ... John Fryer, Esq.

35. School Wall Maps, "

Revs. L. D. Chapin, and D. Z. Sheffield.

36. Botanical Wall Charts, 4 large (W. &

A. Keith Johnston's adspted),

Alex. Williamson, LL.D.

37. Zoological Wall Charts, 5 large (W. &

A. Keith Johnston's adapted),
Di: Mollendorf (?)

38. Astronomical Wall Charts, -i large (W.

& A. Keith Johnston's adapted), ...
...Dr. C. C. Baldwin, and Rev. N, Sites.

39. Mechanical Powers, 1 lax-ge (W. & A.

Keith Johnston's a.dfi'pted) , Dr. Edkitis

40. Comparative Pliilology, Rev.Dr.Edkijis^

41. Logic, ... ... ,,

42. Mental Philosophy, Rev. Br. Martin.

43. Moral ,, Rev. G. John,

44. Political Economy, Rev. Dr. Martin.

45. The Physiology and. Structure of

Plants, ... Alex. Williamson, LL.D.

46. Anatomy, ... D. W. Osgood, M.D.
47- Pliysiology,... ... J. Dudgeon, M.U.

4S. Mathematical Physics, Rev-. Dr. Martin.

49. The Art of Teaching, Rev.J.G.Luescher.

50. An Introduction to the Books of the

Old Testament,... Rev. C. Goodrich.

51. An Introduction to the Books of the

New Testament, l\ev. Jonathan Lees.

52. Church History, Rev. Hunter Corhett.

53. Civilization, Alex. Williamson, LL.D.

54. Comparative View of the Religions of

the World, Alex. Williamson, LL.D.

55. Meteorology, with special reference to

China, Dr. Fritsche.

56. Health, Air, Water, Food, Clothing,

Houses, and Disinfectants, Dr. Kerr.

57. Topography and Natural History of

Palestine, Dr. Graves.

58. Jui'isprudence, ... ...Dr. Martin,

59. Biographies of the Founders and lie-

formers of the Christian Church, ...
Bishop Burdon.

60. Family Devotions, with Prayers for

important occasions. Bishop Burdon.

61. Introductory Science Primer, ...

Rev. Timothy Richard.

62. Series of easy tracts on the Sciences,

Arts and Manufactures.

John Fryer, Esq.

63. The Chemistry of Common Life (Pro-

fessor Johnston's adapted) ...

John Fryer, Esq.

COMMITTEE.

Rev. W. A. P. Martin, D.D., LL.D.,
Chairman, ... ... Peking,

Rev. R. Lechler, ... ... Hongkong.

Rev.YoungJ.Allen,D.D.,LL.D., Shanghai.
Rev. C. W. Mateer, D.D., ... Tungchow.
John Fryer, Esq., ... ... Shanghai.

SECRETARY.

Rev. A. Williamson, LL.D., ... Chefoo.

TREASURER.

Rev. Wm. Muithead, Shanghai.

GENERAL EDITOR.

John Fryer, Esq., Shanghai.

BANKERS.

Hongkong and Shanghai Bank.

DEPOSITABT AND GENERAL AGENT.

Rev.W. S. Holt, Am. Presbyterian

Mission Press, ... ... Shanghai.

AGENTS jVT the PORTS.

Peking, Mr.Chester Holcombe ; Tientsin,
Mr. Innocent; Newchwang, Mr. Maciutyrej
Wuchang, Mr. Bryson ; Kinkiaug, Mr.
Hart ; Ningpo, Mr. Hoare ; Nanking, Mr.
Leaman; Hangchow, Mr. Sedgwick; Foo-
chow, Mr. Plumb ; Amoy, Mr. Macgregor ;
Swatow, Mr. Gibson;' Hongkong, Mr.
Lechler; Canton, Dr. Kerr; Yokohama,
Mr. Lilley ; Wusueh, Mr. Race ; Wenchow,
Mr. Stott; Yangchow, Mr. Moore; Chin-
kiang. Dr. White ; Gangking, Mr. Pearce ;
Taiwan, Mr. Barclay; Tai-yuen-foo, Mr.
Ricliard.

96 THE PSYCHOLOGICAL TERMS i^, '^, ^, J§. [Marcii-

AN ESSAY ON THE PSYCHOLOGICAL TERMS i\J, t^, My ^•

By Martin Schaub, (Lilong), Basle Mission,
"DEINQ- a teaclier of theology in the seminaiy of the Basle Mission

it follows that I Diust frequently make use of certain psychological
terras. These terms are to be found in the works of Mencius. In
the time of this philosopher there was much disputing on the human
nature. He fought all his life with the heretical philosophers of his
time. We find therefore in his works more anthropology than in the
works of his master Confucius. During last year I lectured on the
works of Mencius, and in my preparations I especially sought to obtain
a clear understanding of the psychological material to be found in these
writings. My aim in the following essay is to attempt a definition of
the terms i^, ^, ^, J^. If any of my fellow labourers, having more
knowledge and experience in Chinese literature than I possess would
undertake to write an article suggesting what psychological terms
should be used in expounding God's Word, I am sure it would be read
wath deep interest by all who are engaged in imparting Christian
instruction to these people. I have picked up but a few precious
stones, which Dr. Legge and others have , brought to light by their
indefatigable zeal and exertion in exploring the Chinese Classics. I
think that we, who have to guide our Chinese brethren into the golden
ore of the Bible would do well to use these materials. I have found
them especially useful in explaining the Epistles of St. Paul.

1. Firstly the term jjji heart. In the Bible and the classical
writings the heart is considered the central seat of psychical life ; so
also is it in the Chinese Classics. We Europeans are accustomed to
speak of the brain as the seat of the activities of the soul, the Chinese
speak more of the inward parts of the body. Let me give an instance
of this from the Shu-king, which reminds me very much of the
psychological ideas of the Hebrews, When King Phwan-kang ex-
horted his people to forget all their trouble in removing to Yin and in
building their new capital, he closed his speech with the words: "Now I
have disclosed my heart and belly, my reins and bowels {t}j ^ W9^)-
I have fully declared to you my people all my mind." (Legge, Vol^
III. Pt. I. Part IV. Book vii. Part iii. 3). The interior of men, the
licart is the invisible root of the psychical life, the head with the brain
is the fruit-bearing top of it. In the classical age men lived more in
the inward regions than we in this over-busy day. Let' lis see what
we can find in the works of Mencius on the term >]^>. He says: "The
superior man considers benevolence, righteousness, propriety and wisdom
as his ti: (^ -? Jiff tl fc H W ^)- 'J-'^i'^y f^ie rooted in his hear( (tji

April.] THE rSTCHOLOaiCAL TERMS )5, '^> M> *• ^7

j5f^ >C>)." (Legge : Yol. ii. Book vii. Pt. i. 21, 4). The heart is just
like the field (j\j Q), on which the ethical germs must get their
development. Mencius says all men have these ethical principles
rooted in the heart. It is their duty to give thera all their develop-
ment and completion (^ ^"^i.)- i& embraces all the feelings and
desires and even thoughts are comprised in it. In short ij^ is the seat
of the soul just as the Hebrew J2^ and the Greek Kapdia.

2. What is the link then, between >2», the treasury of the soul
and the invisible world and what gives it its direction ? The term ^
(Legge : human nature), I think, will answer these questions. Mencius
spoke often about '^ to declare his belief in the goodness of it. There
are some who think his doctrine entirely antagonistic to Christianity,
an opinion in which I do not concur. "What then is the meaning of
the classical "^ ? In the Doctrine of the Mean we find the definition :
5c ^ -^ pf "^ (Loggo: "What Heaven has conferred is human nature).
Mencius says : ^ ^ "^ I'J ^ 3^ " knowing his nature, he knows
Heaven." ^ is the very thing which links man with Heaven, with
the spiritual world. Let us see how the Chinese explain the character
•f^. It is composed of ^ (life) and f (heart), which is used to denote
mental terms, ti is ^ ;^ g. Choo foo tsze says: "^ |p S 4fe». It
is the principle, which is rooted in the interior of Ij^ and is to be
developed. Every thing has its '^. He who realizes his own "^ and
the ^ of all things is the most accomplished man, the ^ A of the
Classics. U of man is the ethical ideal which Heaven implanted in
the heart. Mencius says : ^ ^ jC* ^ ^ ^ *^, he who has exhausted
his heart knows his '^, i.e. to make one's self acquainted with his heart,
gives a man knowledge of his ideal, for this is hidden in the treasury
of the heart. ^ of the Classics is to be taken in this spiritual meaning
and Mencius' doctrine of the goodness of it can never be a stumbling
block to us. Fallen man has lost the more substantial link of nvevfia
with God, he has become flesh ; God's spirit could not dwell in him
(Genesis vi. 3). The substantial connectJiQn of the soul with the invisible
world is broken ; the ■nvevfia of man is isolated, lust its source of life,
which is in God. The heathen therefore know only an ideal connection
with Heaven; the pneumatical link with God dwindled into the meagre
1^. This is the law written in the heart of man (Romans ii), the law
of mind (llonians vii. 23). It gives the heart its direction. St. John
says in the Prologue of his Gospel : " Logos was the true light, which
lighteth every man that cometh into the world." This light shineth
also in the darkness of China. The rays of this light, the Aoyor
OTzepfxariKog; which the philosophers of China could comprehend is the
^ of their works. "^ is the basisj on which they constmcted th-

98 THE PSYCHOLOGICAL TERMS ^jjij i^> M> 5^- [Maicll-

doctrincs. They used it only to throw light upon the duties of man
to man (3t j^ '^ ?E)- They have nothing to say of the relation of
man to Grod. But like the heathen of Greece and Rome they knew
also a little of the law written in man's heart. If fallen man had not
this "^ I do not see how he could be exhorted to eschew evil and do
good. We had no t^of ^ol ttov oto) to preach fierdvoia and nioTig:

3. There is another term, which in one chapter of the works of
Mencius is of great importance. It is the terra ^, one of the two
principles of the speculative philosophy {^ ^). Thoy are just like
the two principles thought and matter, on which the occidental philo-
sophy speculated through all centuries. According to the standpoint
in the one or the other, the systems of the philosophers ended either
in Idealism or Materialism. A very few found the way of Realism,
which only can unite the two principles. What is the meaning of ^
in the works of Mencius ? Dr. Legge gives it as the passion nature
(Vol. II. Book II. Pt. I. Ch. II. 9), Kang-hi says :M^^^%^;
he jsays also: M^S^ M ff^ ^ ^ ^SL- According to these definitions, I
think the best rendering of the character ^ is powers (Faber's Mencius
" Krafte "). Mencius says : M.^ ^"^J^L- The ^ pervades and
animates the body (Legge). I think the ^ of the Yih-king and of
the speculations of the Sung philosophers is also best rendered by
powers. Canon McClatchie translated it by "primordial matter."
But what is matter? "Kein Stolf ohne Kraft. Matter is not another
thing than power. It is the exterior, the appearance of the central
power, vis ineHiae, which unites a manifoldness of powers." (Ulrici :
Gott und Mensch). The more intelligent men of our time go back to
the more lifeful philosophy of the ancients. This gives also more
understanding of the Biblical Realism, the dyvajxig- of God's Word.
There are missionaries, who have used the speculations of the Sung
philosophers to show that the God of the Bible can by no means be
rendered with the classical term _t *i^- They say : Shang-ti includes
gg and ^, he is therefore an inferior being, a demiurge. ^ ^l^ Fate
(incorporeal Reason) was thrust out of his own world, his demiurge
Jl ^ usurping his place. The God of the Bible is above ^, he is |i|j

and so on ergo the only term, which can be used for God is jp$.

There is here indeed the same chasm between the two principles of the
modern philosophy, which is employed in the struggle against the
use of Shang-ti. Yea, the classical _t *^ includes both principles ^
and ^. And so the God of the Scriptures has also his "^7 2-^* l^is
66^a. Why should we hesitate to use the term J: fj^ for God, in whom
dwelleth all the powers, the nUjpco^a ? Canon McClatchie translates
the passage from Kang-hi ^ ^ # f$ ;^ M -ifc " Air is the fulness

I

April.] THE PSYCHOLOGICAL TERMS ^, "j^, ^, }g. 99

(rcXTJpcjfia) of Deity," Philosophers going on with their speculations
quasi in a higher region than God, will find out the extremest axiom,
they will quasi construe a genesis of God (so the speculations of the
Germans von Baader and Schaden, etc.). It seems to be the same case
in Lao-tsze's Tao-teh King. He says in the fourth chapter : " Tao
might appear to have been before God " {'M,^*^ ^ ^)-

But let us leave these heights, and come back to look after our
psychological terms. "We have here also the two principles 3^ and ^
as >|;^ and ^ of the heart. The relation of ^vxr] to nvev/xa is the same
as that of the 6o^a of God to God. The soul is the do^a of the spirit,
an emanation of -nvEv^a, which pervades the human body. Genesis
xlix. 6, is the soul rendered by *7 7 ^ ^ (see Delitesch : System der
Biblisch. Psychologie Sec. 4 : Die falsche und wahre Trichotomie).

4. What is the point which unites these two principles fj and
^ in the heart ? There is the term ^ (Legge : will or mind), the
meaning of which we have to discuss. The Chinese say : ^ is the
power to concentrate the heart, to direct it to a fixed point. ( Choo
foo tsze: iXi* ^ ^ ^ ^ i^)- Mencius says: J^ is first and chief*
(Legge : Mencius Book 11. Pt. i. Ch. 11. 9). It is the chief of the
heart. This definition agrees with the composition of the character ^.
It is composed of -^ (officer) and n^ (heart) beneath, j^ is the
principal power, which gives the heart its direction. I think there-
fore j^ is also the best rendering of the vovg- (mind) of the New
Testament. Let me giYQ the definition of vovg: from the psychology
of the late Dr. Beck, one of the most efliineut German theologians.
He says : " Noi)^ bildet den Vereinigungspunkt des Geistigen und
Seelischen, in der Weise, dass das Geistige seelisch gemacht und
bestimt, der Lebensfluss von Innen nach Aussen geht." This definition
of vovg- can also be applied to the term J^. There is another psycho-
logical term of the New Testament Gvvtidi]aig- (conscience, rendered by
"^ >^\). IwstSrjoig- ist der geistige Inen sin, wo der Lebensfluss von
Aussen nach Innen geht" (See Beck: Umriss der biblischen Seelenlehre
und christl. Lchrwissenschaft Sec. 19). I^vvsidr^ai g- is analogous to '^.
1 think the difference of f^ and ovveidTjaig- (g t\j) is this: ft is the-
objective law written in the heart, avveidr,aig- is the subjective voice of
the interior, which consents to this law. Let us now see what Mencius
has to say about the relation of ^ to ^. He says : ^ is subordinate
to Jg (Legge: Yol. 11. Book 11. Pt. i. Ch. 2, 9 jg ^ ^ iC 'JC M)- M,
the psychical powers, which fill the heart, arc the troops governed by
Jg. Chong-tsai (51 |g) one of the jEL :^ S ^ says : 5c li -2: gljl ^
^ 'S. 5^ i^ -^ ^ o^ 5^ fi- ft is the chief, which Heaven and Earth
bestowed to man, and ^ (ff is explained by ^) is the fulness (tho

100 THE PSYCHOLOGICAL TERMS f\^, '^, ^, ;§• [Matcll-

troops). "^ is the pneumatical principle, ^ the psychical of the heart.
Both have their point of union in J^ (vov;-). J^ as chief of the heart
moves his troops. If ^ be first and moves J^ then will the heart fall
into disorder. That is the very condition of man's heart, the corrup-
tion of nature introduced by sin. This principle of sin is not known
by the heathen moralists. Only the Bible unveils to us the depth of
this darkness. The heathen generally have more or less an idea of
sin, but the moralists of China have indeed a very shallow one. It is
because they do not bring man into relation with God. It is this dark
principle which brought man into captivity to the law of sin. J^ is
fettered by the revolting ^ (vovg- rrjir oapKog- Col. ii. 18) and has
become a powerless and empty one (fiaraiorrig- TTJg- voo^ Eph. iv. 17).
In explaining these psychological terms to my pupils, I am
accustomed to use the following illustrations : —

I. THE HUMAN HEART ACCORDING TO MENCIUS.

ijj (heart) is the central seat of the soul. J^ (vo"-$-) is the
principal power. ^ are its troops. ^ is the ^ which 5^ (Heaven)
laid down in the heart, which is after the model of the ^ A (ideal
man) to be realized.

II. THE HEART OP FALLEN MAN ACCORDING TO THE SCRIPTURES.

From the kingdom of darkness came another principle in the
heart. ^ left its original direction, turned to sin. That which yet
holds the sinner in connection with God is conscience (ovei^rjaig-) which
gives its consent to the law written in the heart ('|^). Jg under the
principality of sin lost its power (fiaraioTTjg- t7/$- vobg-). ^ the powers,
the troops, have by sin fallen in disorder. They became flesh, which
took ^ into captivity (vov;- rrj;- aapKoc). When man begins to hear
the voice of conscience, which gives its consent to God's law, he is
aware of his wretched slavery and experiences the condition described
in Rom. vii.

!"• — THE HEART OF THOSE WHO BELONG TO CHRIST.

^ returns from its lawless course Qierdvoia) and submits itself to
the law of God. The principality of sin is broken by Faith in Christ.
»5 receives, by regeneration, the Holy Ghost. It has now a substantial
link with the spiritual world and not merely the meagre f^, the law
of mind. AydivT] tov Beov is shed in our hearts by the Holy Ghost
(Rom. V. 5). By the Holy Ghost Christ and the Father come with
their irXfjptofia in the heart. With these powers the chief principle of
the heart (j±i) can struggle against the flesh, which always strives to
recover the lost throne of the heart, jgi can now overcome and also

April.] THE HANKOW TRACT -fOClETT. 101

subdue its powers (^); it can get them into order. By the deepening
of the faith in Christ (ek ttIotem;- tig Txlanv Rom. i. 17) man will, by
degrees, be transformed into the likeness of Jesus, the |g A KaTe^oxv'^j
the ideal will be perfectly realized fc -ife, ^, A ^, in the fulness of
the Biblical sense of the word. — All to the glory of God and for the
deepening of the Christian life, which already has taken root in the
hearts of our Chinese Christians.

BEPORT OF THE HANKOW TRACT SOCIETY FOR THE YEAR 1880.

By Rev. J. W. Brewkk.

rpnE Annual Meeting of the Hankow Branch of the Religious Tract

Society was held on Wednesday, Februaiy 2nd, 1881. The
Yearly Report having been read and adopted, the Secretary was
requested not only to forward it to the Home Society, but also to send
extracts from it for insertion in the Chinese Recorder.

'* The year 1880 has been one of unusual activity amongst us
both in the publication and in the circulation of the tracts and sheet
tracts issued by this Society. We started the year with a balance in
hand from 1879 of Tls. 79.94 ; in February we received our usual
grant of £50, which this year realised Tls. 183.20 ; during the year
we have received from purchasers of tracts the sum of Tls. 420.26,
so that our total income has amounted to Tls. 689.40. Our total
expenditure for the year hag been Tls. 691.09; of which Tls. 672.04
have been paid to the native printer in Hankow ; who, though he
requires very careful supervision, has on the whole done his work
well and creditably, and at a much cheaper rate than we could get it
done elsewhere.

Publication Department. New, and in most cases revised, editions
of all the tracts and sheet tracts previously publislied by our Society
have been issued duiirig the past year. In addition to this five new
tracts and eight new sheet tracts have been approved by the examin-
ing committee and published. Two tracts and one sheet tract remain
under examination.

We hope during the coming year to publish a series of illustra-
tions of our Lord's Parables with expo(?itory letter-press, which we
trust will be the means of drawing attention to and exciting interest
in our Lord's teaching both among Christians and outsiders.

We have also been offered the copyright of a number of prize
tracts now in course of writing {ride prospectus issued by Rev. D.

102 THE HANKOW TRACT SOCIETY. [Marcll-

Hill in October last). If we may judge from the first portion of them
now passing through the hands of the adjudicators, we have herein
the promise of a very valuable and useful series, one of its greatest
recommendations being that the tracts forming it will be purely
native productions.

The following is a list of the new tracts published during 1880:-^

1- 5'C i& ^ ^ "I'he Guide to Heaven, 62 pp. A new and
revised edition of a popular tract prepared several years ago by the
Rev. G. John.

2- ^ ^ ^ 5^ The Errors of Vegetarianism, 22 pp. Prepared
by the late Rev. J. Race to meet the case of the large number of
religionists around us who deem the practice of Vegetarianism a moral
duty and a means of" acquiring religious merit and purity.

3. # ?S ?.l >r il M 1£ ^ Against Opium Smoking, 34 pp. A
tract prepared under the joint authorship of Rev. G. John, Rev. D.
Hill and Dr. Dudgeon ; consisting of a number of pictures first published
by the Canton Native xinti-Opium Association, a moral exhortation
and medical directions for those who wish to break off the pernicious
habit of opium smoking.

4. MW^MWi^^M Christian Trimetrical Classic, 44 pp. by
the Rev. G. John. Equally well adapted for use as a school book
and for general distribution. The easy style, the rhymning and
trimetric arrangement of this tract will doubtless make it popular and
secure for it wide circulation.

5- :^ j^ M ^ 4Q pt The Two Friends, 48 pp. A new and
carefully revised edition of the well-known and very popular iract
prepared many years ago by the late Rev. IV. Milne.

N.B. — As a sample of the cost of production it may be mentioned
that the last named tract "The Two Friends" is printed (block
cutting, etc., all included) at 24c. per copy on the best white paper
(ft 3^)' IS^- ^^^ ^^^^ ^^^^ brown paper ("j^ i^) and 12c. on ordinary
brown paper (-f- |Ij).

SUMMARY OF YEAR's PTTBI.ICATIONS.

Tracts (9 varieties) 54,660 ; Sheet Tracts (15 varieties) 128,500 ;
total 183,160, being the equivalent of 2,676,120 pages. 550 tracts,
published in Slianghai, have been purchased.

Circulation. The demand for tracts published by this Society
has greatly increased on all sides, so that our circulation during the
past year has more than doubled, amounting to 46,445 tracts. and
129,700 sheet tracts, giving a total circulation of 176,145, equal to
2,420,190 pages. About one-third of these tracts, etc., have been
supplied to various agents of the China Inland Mission, and by them

April.] THE HANKOW TRACT SOCIETY. 103

scattered far and wide. A large proportion also has been sold to the
agents of the National Bible Society of Scotland, whose work during
the past year has been principally in the provinces of Szechuen,
Hupeh and Kiangse.

Applications for tracts have come in from many distant places,
north and south, east and west; even Formosa and the Sandwich
Islands have received supplies of some of our publications. In some
cases permission to print for themselves, has been sought by and
granted to brethren residing at such a distance as to render transport
expensive and inconvenient.

Many have been the gratifying testimonies received during the
year to the favour gained by our tracts wherever they are known,
and doubtless their circulation might be indefinitely extended were we
in a position to offer them at reduced rates to all purchasers. Our
present grant however will only admit of our selling at cost price to
all non-members.

In accordance with the earnest recommendation of an esteemed
American brother, it has been decided to make arrangements for the
opening of a depository of our publications in Shanghai, so as to place
them within more convenient reach of brethren residing at a distance.

The Work and its Needs. Some of our larger tracts are such as
would repay careful study on the part of even our most advanced
native Christians, tending, we doubt not, to most desirable growth in
knowledge and grace on their part. But, as at the formation of our
Tract Society, so now our first object and aim are to assist in the work
of evangelization of the vast extent of territory lying round us as yet
unoccupied by the Protestant missionary, but in which Christian work
is being begun and developed under ever-increasing encouragement
and incitement to diligence on the part of every one of us.

There is a growing conviction in the minds of many amongst us
that the publication and circulation of well adapted and carefully
prepared tracts is a most important and useful department of mission-
ary work at its present stage in China.

Of equal importance is the formation of a Christian literature for
our native Christians. We regret that so little has been done in this
direction, and should rejoice to hear of anj^ well-concerted scheme
put forward for the supply of this desideratum, such as has already
been devised for the preparation and publication of a series of
educational works.

To this end it would seem necessary to secure united action on
the part of all existing tract society agencies in China. A circular
was issued from our midst in July last inviting the missionary body

104 THE Cfosr'EL IX TiAX-cHUXc;-Fr. [MarcU-

to consider the possibility of securing this concerted action and to join
in the formation of a central committee, composed of representatives
elected by local tract societies, under whose general supervision and
direction might be brought the whole of tract-society operations in
China. Though this has not as yet issued in any tangible result, yet
we are not without hope that it may succeed in bringing into closer
association the various societies at work in various parts of the
empire, which at present know so little of each other's plans and
publications.

Several responses favourable and otherwise have been received to
this circular. The ventilation caused by the sending forth of such a
proposal cannot but be of benefit to the common cause. Meantime
the only course open to us as a Society seems to be for us to do our
best to meet the increasing demands by providing as good and as
abundant a supply of tracts as we can for helping ourselves and our
brethren in the prosecution of our mission as evangelists and pastors.

PROGRESS OF THE GOSPEL IN HAN-CHUNG-FU, SHEN-SL

By Mr. G. F. Easton, of Ts'ix-chau, Kan-suh.
A FTER a few weeks' preaching in Kai-chau and other cities in
southern Kan-suh, I eventually reached Ilan-chung, in the
Shen-si province, about the end of August, 1880. The latter rains had
fairly set in, so that I was ol^liged to i-eniain there for a month. During
that time I had the pleasure of seeing several of the new converts
baptized by Mr. King. Some accounts of this work have appeared in
recent numbers of "China's Millions," but Mr. King's time has been
too fully occupied to relate in detail any of the interesting facts con-
nected with one and another of the young disciples. I joined them
in their prayer meeting, heard them examined at the little church
meetings, and sometimes had conversations with them individually,
and thus got to know many of them, and something of their history,
circumstances, trials, etc. There is much about almost every case
■which is of interest, especially to those wlio pray for the extension of
the llcdeemer's kingdom in China. I propose to tell you a little of
what I learned concerning some of these young disciples, in order that
those who systematically pray for the converts in China may be
encouraged, and others, who hitherto have not prayed for them, may
be led to do so.

THE FIllST CONVERT.

The first man that was baptized, Mr. IIo, a native of Si-ch^uen
province, is a short, square man, grave and reticent iu manner, with

April.] THE GOSPEL IN IIAN-CHUNO-FU. 105

very little that is attractive or interesting about him, except it be his
sincerity and disinterestedness, which may be frequently seen, thougli
not obtrusively manifested. He is an educated man, but has no
literary degree ; I believe he has sometimes practised as a doctor ; but
the greater part of his life has been spent in studying and propagating
the stricter forms of the Buddhist religion. Ho was no mere nominal
J^uddhist, but one who was as sincere with regard to error as I believe
ho now is with regard to truth. A prominent member of a large and
influential society of vegetarians he has travelled through the Si-ch'uen,
Kan-suh, and Shen-si provinces, earnestly seeking to induce the people
to become vegetarians and devout Buddhists, and instructing those
who were already of their number ; these disciples supplied his needs
for the time being, and so he lived. I do not think, however, he was
so concerned for the welfare of the people as he was anxious to
accumulate merit for himself, and to obtain a position of power when
Buddha shall comff in all his glory and all the world shall turn to
him. At last, after hard study, long years of austerities, and the
expenditure of an enormous sum of money, ho obtained the desired
object, a long strip of paper folded into the form of a book, and
covered back and front, with writing in a small running hand ; this
was sacred, and no one was to see it but himself ; it constituted him a
minister of the sect in this life, and gave him power over thunder
when the kingdom of Buddha shall come.

CONVERSION.

But God had better things in store for him. He has a naturally
inquisitive mind, given to investigation, and so was led to go and hear
the foreigner preach about religion. He made no common hearer,
but drank in all that was said, and thought much about it, too. He
continued to attend the preaching, and sought for private instruction
in conversation with Mr. King. The Holy Ghost enlightened him ;
he was convinced, and immediately .ictcd upon his convictions, believing
that he had at last found the truth that he had been groping for all
his life; I may not be too minute, but Mr. Ho was eventually
baptized, and came to live on the premises in order to give his time
to the study of the truth. He soon found that, being an educated
man, he could help us in many ways, such as teaching Chinese,
writing, etc., and later on he helped in the dispensary, and even in
direct missionary work. He refused to take a singlo cash for his
services, until his own little savings were gone ; and then he was
induced to accept the half of an ordinary teacher's salary. Wlien I
came away Mr. Ho was asked if he would go to Ts'in-chau and occupy

106 THE GOSPEL IN HAN-CHUNG-FU. [March-

the station till Mr. Parker should arrive ; this he consented to do in
order to help the work, but insisted upon walking there, a ten days'
journey, so as to save the expense of a mule.

AX IXTERESTI^TG SCENE.

But I want to tell you what became of the mysterious little
document alluded to above. One of his friends, a member of the
same vegetarian society, presuming that now Mr. Ho had discarded
his old religion and had become a Christian he would not value this
document, set his wits to work to procure it from him; he came in the
character of an enquirer about the Christian religion, and asked Mr.
Ho if he would sell him the document. This request was refused.
Would he allow him to take a copy of it; no. Would be simply
show it to him as a curiosity. No, he could not do even that. Seeing
his friend so anxious to get this paper, Mr. Ho began to feel a little
anxious, as he could see that the possession of this paper might cause
him some trouble in his intercourse with his friends ; might indeed be
a snare to himself, as some of them would be glad to give him a large
sum for it ; and might be a stumbling-block to any of Hie society who
perhaps were already influenced by what they considered the great
sacrifice he had made. We prayed with him about it, and he readily
consented to burn the document in the presence of the man who was
so anxious to get it. A lamp was lighted, the paper produced, opened
and held up to view for a moment that all might see it was simply an
ordinary piece of paper with writing on both sides. Suddenly Mr.
Rao, the man who wished for it, seized it with both hands, saying
" Stop, just for a moment ; it is after all only an ordinary thing, yet
as it is to be destroyed, you may as well let me see the paragraph that
conveys the power, just out of curiosity." Mr. Ho turned the paper,
found the paragraph and held it up in his own hands. His friend im-
mediately seized it and tried hard to commit it to memory. This we
prevented by talking to him, and afterwards insisting upon the whole
thing being burnt at once. It was soon reduced to ashes. " There,"
said Mr. Rao, with a look of disappointment, " is the result of many
years of austerity, and of. an outlay of several hundreds of thousands
of cash." Someone suggested to Mr. Ho a text, "but what things
were gain to me, those I counted loss for Christ." " That is exactly
what I feel with regard to that paper," said Mr. Ho, turning up the
passage in his Testament, and showing it to Mr. Rao, " those things
which I hitherto regarded as beneficial to me, I now, for Christ's sake,
regard as injurious to me," for such is the literal translation of the
Chinese version. All I need say more is that Mr. Rao learnt much
from his friend Mr. Ho, and I trust from the Holy Spirit's tcachings>

April.J THE GOSPEL IX HAN-CHUKO-FU. 107

too ; he has since been baptized, and more recently another member of
the same society has been received, a Mr. Wang, who is a Chinese
B.A. Will you pray that Mr. Ho may be deeply taught of the Holy
Ghost, and when well instrttcted himself, may go forth to teach the
glorious gospel to his own people with far more zeal and success thaa
attended his service for Satan.

ANOTHER CONVERT.

Another of the converts is Mr. Sie, a young man of about twenty-
four, also a native of the S'i-ch'uen province. By trade he is a baker,
and has a stall on the street not far from our chapel, where he carries
on a brisk business. He learned the truth by attending the preaching,
and being a frank, teachable young fellow, was not slow to receive it,
and to profess himself a believer. The stoppage of his Sunday business-
at once marked him as a Christian, and he was a little persecuted,
but stood fast. During the week he frequently left his business in
charge of his assistant, and came to the mission house to learn to read
the gospels; and on Si^ndays he would endeavour to bring his assistant
with him to wotthip. One day he came to me in a rather anxious
state of mind, wanting advice. What was the matter ? It was this.
At his home in the Si'-ch'uen province he has a share in some family
property; he wished to go home, to sell his property, and with the money
thus obtained get married and return with his wife to Han-chung,
where his business is satisfactory; but in order to procure his property
and afterward his wife, he would be required to worship his ancestors,
heaven and earth, etc. This was the cause of the trouble. But
before saying anything to ourselves, he had thouglit it bettor, as it
was a family matter, to go and consult his uncle, who is a Roman
Catholic, and lives in a village a few miles away. " This matter,"
said his uncle, " is a very important one. You ought certainly to go
home, and secure your property ; and you ought to be getting married ;
but unless you comply with the family regulations, and worship your
ancestors, heaven and earth, and so on, you will not succeed ; your
property will be confiscated, and the family will have nothing to do
with you. This is one of those difficult matters for which there is no
help; therefore my advice is to just go through the ceremony, and all
will go well. You see it is not a permanent matter, but only a passing
ceremony for the time being, and very soon over ; you had better
comply with all that is required, and aftencardu repent.'* " I do not
think that course would be a right one," suggested our young fi-icnd ;
but the idea was a novel one, and he could not readily discharge it
from his mind. We prayed together about it, read 1 John i., and
had some conversation, and this tempted young disciple was soon

108 THE GOSPEL IN HAN-CHTJNQ-PU. [March-

happily resolving that he would not make any compromise, but rather
lose his property than his peace with God. I have since learned that
he has gone to his home for a time ; and we pray that God may not
merely keep him from sin, but enable him greatly to influence his
friends by his message and by his life.

MR. LIU, THE COTTON-WORKER.

I felt quite attracted to one little man, rather advanced in life,
named Liu. He is a cotton-beater, and is frequently engaged in families
for a few days at a time to re-dress the bedding. On Saturday he
tells his employer for the time being that, to-morrow being worship-
day, he cannot come to work, but will be glad if he will go with him
to worship; and so in this way Mr. Liu is not only able to keep the
day himself, but also to induce another to hear the gospel.

MRS. WANO, THE DEVOTEE.

Poor old Mrs. "Wang was very old, thin, weak, and sickly; brought
to such a condition by her protracted and extreme fastings. For
yery many years she has merely allowed herself a linjited amount of
rice with a little salted vegetable. Owing to her decrepid condition
both of body and mind she is not a very intelligent believer ; she was
under instruction for a long time ; but the sincerity of one who, pro-
fessing faith in the Lord Jesus, breaks her long maintained vows, and
thus nullifies the accumulated merit so dearly purchased, cannot be
questioned.

MR. tUn, THE TAILOR.

Mr. T'an is a bright, intelligent young man, who has given us
much pleasure. He is a tailor, and is often engaged to work for
people at their own homes. Whilst I was at Han-chung he was
engaged in this manner to work for some ladies of a good family in
the city; his absence on Sunday, and the singing of snatches of hymns
during work time, soon marked him as a Christian ; the ladies were
amused at his hymn-singing, and requested that he would sing to
them every day. Our young friend complied, and borrowed a hymn-
book from us for the purpose. This, in all probability, may be the
only chance these ladies will ever have of knowing anything of the
gospel.

PERSECUTIONS FOR CHRISt's SAKE.

Some of the young believers at Han-chung have met with persecu-
tion, and have needed all the grace and strength supplied to enable
them to stand firm. Mr. Liu lives at a village a days' journey from
Han-chung, and so is not often able to meet with us. His neighbours
have sorely tried him, and even threatened to pull his house down,

April.] DELrsioNs about Mongolia 109

but by his consistent life and gentle expostulations lie has lived all
such feeling down, and the ringleader of the persecuting party is now
an enquirer concerning the truth. Mrs. Yang is an old woman tliat
lives in a cottage outside of the city, where she cultivates a small patch
of land. One Sunday morning, while she was worshipping with us,
her turnips were dug up and stolen ; and a few days after the collectors
of the land tax called and demanded a much larger sum than ever she
had had to pay before. There is also a young tailor who constantly
attends the meetings, and whom we have looked on as a sincere and
earnest believer for some time past ; he desires to be baptized, but is
kept from joining us by the cruel severity of his father, who beats
him repeatedly, sometimes taking him away in the middle of service
and thrashing him. He is compelled by his father, for whom he
works, to work on Sundays, though he generally manages to get away
to the meetings. Some of his fellow- disciples occasionally console and
encourage him. " Well," said one of them to him one day, " if there
is no help for it, and you are obliged to work, you can think about God
through the day ; aud while you icork all day you can be umcilling all
the time."

Such are some of the difficulties and snares that beset the path
of the young believer in China, but He is able to keep them from
falling, and does do so when His grace and strength is sought. We
praise God for them, and ask you to praise Him too, and continually
to remember these babes in Christ in your intercessions.

DELUSIONS ABOUT MONGOUA.

rPHE object of the present paper is to correct some mistakes which,
from questions that are sometimes asked, and remarks that are
eometimes made, it would seem are prevalent regarding Mongolia.

I. — ROAMING TRIBES.

The Mongols are frequently spoken of as " Wandering Tribes,"
and people think it strange that any one Mongol wandering about
in so broad a country as Mongolia can ever be found again. Now the
truth is that any who are conversant with Mongolia can go straight
to the tent of almost any man he wishes to find, and that there is no
more difficulty in seeking out a man's place of abode in Mongolia
than in the case of a man iu England. Most Mongols have a fixed and
definite place of abode from which they never move their tent except
twice a year, that is once in spring, and again in autumn, when they

110

DELUSIONS ABOUT MONGOLIA.

[March-

shift from their winter encampment to their summer encampment,
and vice versa. In truth in some cases some Mongols who are too
well pleased with a location to be willing to move from it, but too
timid to disregard entirely the custom of having different quarters
for winter and summer, go through the farce of shifting these tents
a'few feet only, and then congratulate themselves that they have
"flitted** like.orthodox Mongols. It sometimes happens that a heavy
fall of snow, local in its extent, or a drought, compells them, for their
cattle's sake to shift their quarters for a time, till the difficulty passes
over. But in place of this shifting being habit and repute, they
never resort to it except when compelled, and think it very hard
lines to have to leave their fixed place. Tribes and men have their
fixed localities almost as distinct and definite as in China, England,
or any settled country, and it is quite a mistake to suppose that
Mongol tribes and men wander about anywhere and everywhere.

The Halhas in the north are said to shift their quarters in
summer once a fortnight, for their cattle's sake, but the southern
tribes do not so, and even the northern people are methodical and
regular in their shiftings, having a kind of circuit which they go,
and a definite centre to which they return. It is not impossible that
some of the remote tribes may be migrator}'', but it is safe to say of
the great divisions of the Halhas in'the north, the Soonites in middle,
and the Chahars in the south of Mongolia, and of many others too,
that they are not roaming or migratory tribes but fixed and definite in
their places of abode.

II. WATER

Mongolia is sometimes conceived to be a waterless country. This
IS quite a mistake. "Wells are moderately abundant, and in most
cases the water is found near the surface.

In the country of sand hills water is sometimes procured by
merely digging out a few spadefuls of sand, while there are districts
of the country that abound with lakes and streams. Wherever there
are inhabitants of course there are wells, and the uninhabited parts,
though there are such, are comparatively few. All along the
travelled routes there are wells and water in abundance, for the most
part at intervals of only a few miles distant, and the Mongol camel
does not possess the water bag of the native of the dry hot plains of
Arabia ; either that or the Mongols have never discovered this
peculiarity. A traveller entering on Mongolia must be provided with
buckets to carry water, but liis is rather an exceptional case if on his
journey ho suffers miuh from the want of water.

April.] DELUSIONS ABOUT MONGOJ-IA. Ill

III, — TRACKLESS WASTE.

This is a term, sometimes applied to Mongolia. Now it is true
tliat there may be, doubtless are, trackless wastes somewhere in
Mongolia, but Mongolia as a country is not trackless. On the con-
trary there are great broad roads running through it in many
directions, roads made not by the hands of man but, it may be, by
camels' feet, yet, however made, as well marked and a great deal
broader often than the king's highway in England. These roads are
so well marked that on one occasion a foreigner and a native, neither
of whom had ever travelled that way before, followed one of them
for nearly two weeks, and never lost it even in the night time, except
at the very end when they did not lose the track, but followed up a
wrong branch of it.

Roads abound in Mongolia. There are usually two to every-
where, sometimes more than two. Camels usually go by one routo
ox-carts by another ; oxen as they travel slower and need moro
pasture and water than camels, taking a road where water is more
abundant and grass more plenty. In addition to the great roads along
which pass the hundreds and thousands of camels and ox carts which
convey tea, salt, timber, and grain, from one trading centre to
another, there are numerous lesser roads not so much frequented, but
nevertheless distinctly marked and easily followed. Mongols are
great hands for leaving the road and taking short cuts, which fre-
quently turn out longer in the long run, and thus they frequently
travel a long way without following a road or track of any kind, but
that is a matter of choice, and by being content to take a route a
mile or two longer they might, in most cases, have a road all the
way. In only one case can Mongolia be called a trackless waste,
that is the case of the sandy parts of the country when the wind
blows and obliterates the tracks. There are such places but they are
comparatively small, and one may travel a great deal in Mongolia and
not see above one or two such districts.

IV. PLAINS OF MONGOLIA.

Mongolia is for the most a great a pjain, but it is not all plain.
There are immense regions of hill country in it, some of them of
much grandeur and great beauty. Away about Gobi the country is
level enough, but both north and south of that are hills in abundance.

V. FIRE.

It is sometimes supposed that one of the difficulties of the
Mongolian traveller is to provide himself with fire. There is usually
little difficulty in the case. Native Mongols collect fuel in great

112 DELUSIONS ABOUT MONGOLIA. [March-

heaps for their own use, and of this they are usually very willing to
sell. Like everybody else they are ready to take advantage of a
traveller's necessity, and over-charge him a good deal, but argol,
the dried dung of aminals, is so cheap originally, costing only the
labour of gathering it, that even when over-charged it is cheap.

There is also a delusion about this fuel, namely that it smells
unpleasantly when burning. This is quite a mistake. Argol is
clean to handle, easy to light, pleasant to use as fuel, and very good
to cook with. In burning there is no smell of any kind except such
as attends the combustion of other materials. The only trouble
about it is that it gets damp easily when it will not burn at all, that
it gives out a great quantity of smoke when it is being lit up, and
that it soon burns away, so that the fire needs constant feeding.

VI. MONGOLS AND MUTTON.

People often suppose that the Mongols are great eaters of
mutton, that mutton is one of the principal articles of diet in
Mongolia. The truth is that the Mongols are very fond of flesh of
all kinds, not only do they eat mutton, but beef, horse flesh, and
camel's flesh, all and any of these never come amiss. When the
Mongols have flesh to eat they also display a wonderful capacity for
eating large quantities. Though this is all true, mutton or flesh of
any kind is not so common an article of diet as is supposed. The
simple truth is they cannot afford it. It costs too much. The
ordinary diet of ordinary Mongols is preparations of milk and
farinaceous food. Millet of two kinds, buck-wheat flour, oatmeal,
and milk, these are the staples. Wheat flour is common in the tents
of the rich, and white rice is seen occasionally at the great temple
festivals. ' Mutton is perhaps always on hand in the tents of the rich
in winter, when it keeps frozen, but except on festive occasions, and
when prescribed by a medical man, is eaten sparingly, while the
less well-to-do Mongols often go long without tasting it. In summer
even the rich go without mutton, how much more then the poor.
Even in places remote from cultivation a sheep can be bartered
for a large quantity of grain, and however much a Mongol may
prefer flesh, he is either too poor or too parsimonious to indulge his
carniverous propensities.

Til. — DANGER FROM WILD BEASTS.

It is sometimes supposed that people in Mongolia are in danger
from wild beasts. It is not so. Wolves are the only dangerous animals
and they are dangerous to cattle only, not to men. Either the
Mongol wolf is a different and less formidable species than the

April.] DELUSIONS ABOUT MONGOIIil. 113

Russian and Chinese wolf or for some other reason it deports itself
differently. It may be that the Mongols, constantly showing a bold
front and attacking it whenever they can come up with it, keep it in
subjection ; or the ease with which at all times, summer and winter,
day and night it can supply its wants, keeps it from banding together
in packs and developing ferocious tendencies. At any rate no one
thinks of being afraid of a skulking Mongol wolf. Even boys do not
hesitate to rush at a wolf when seen. There are stories afloat of
wolves forming packs and even attacking men, in some remote regions,
but these stories are regarded as strange by the Mongols themselves,
and if such things happen at all they are very rare. Mongols feel no
uneasiness about the wolf. Men not only travel solitary and unarmed,
but even in uninhabited districts do not hesitate to hobble their horse
and lie down to sleep on the plain at night, and if they think of the
wolf at all in such circumstances, it is only to hope that he will not come
and disturb their horse. As regards wild beasts Mongolia is quite safe.

VIII. — MONGOL DOGS.

Mongol dogs are in great request among foreigners and even
Chinese in Peking and North China, and some fine specimens of dogs
do come from Mongolia. From this it is sometimes supposed that
Mongol dogs generally are a superior breed. This is quite a mistake.
Ninety-nine dogs out of a hundred, not so many as that quite, but
a very large proportion of the Mongol dogs, are simple curs that are
good for nothing but yelping and barking and perhaps biting on the
sly. A few of the dogs are larger, stronger, bolder and more danger-
ous, but a traveller may be several seasons in Mongolia and not see
above a score of dogs that strike him as being worthy of admiration.
Two fine dogs seen by a foreigner a year or two ago in Mongolia
were reported to be derived from Tibet, and in all his wanderings
on the plateau the present writer has seen only one native dog that
commanded respect. Foreigners sometimes get down dogs from
Mongolia to China, but they seldom thrive. The climate of China
seems to be too hot.

IX. — MONGOL CATS AND MONGOL CHICKENS.

Mongol cats are frequently spoken of, and Mongol chickens are
sold by hundreds in the Peking market in winter. Neither the cats
nor the chickens belong to pastoral Mongolia. Out on the grass land
cats and chickens are seldom seen, and are no more native to the
place than parrots are native to England. In a Mongol's tent a cat
lives a poor tied-up existence, the house-wife being afraid for her milk-
pots, and about Mongol tents chickens can find no spilt grain to pick

114

DELITSIONS ABOUT MONOOLIA,

[Marcli-

up, and, blown about in the wind without the shelter of walls, and
stai-ved, lead a life almost as miserable and out of place as that of the
cat. The Mongol chickens come from the districts of Mongolia on the
Chinese frontier where the Mongols have given themselves to cultiva-
tion ; the cats if they come from Mongolia at all, probably come from
the same place, but cats and chickens alike are unknown among the
Mongols who live in tents and herd their cattle on the free pastures.

X. MONGOLIA 18 NOT ALL ALIKE.

It is a great mistake to suppose that a description of one part ol
Mongolia is applicable to any other part of the country. A country
so wide in extent differs widely in the characteristics of the different
parts. Gobi is flat, but there are great districts of hilly region ; in
Gobi the grass is mostly sparse, but there are regions where the grass
grows as deep and thick almost as in an English hay-field, having in
addition a profusion of flowers ; vast regions of Mongolia have a good
hard firm soil, but there are sandy districts in which the wind leaves
the sand in ridges like waves of the ocean, which ridges, too, keep
slowly shifting their position. A man may travel a month in
Mongolia and hardly see above three or four trees, but there are
regions where groves abound, and districts and hills covered by dense
and broad forests ; there are parched regions in Mongolia, but there
are also verdant out-regions glad with numerous streams ; there are
brackish lakes whose waters are fit drink for neither man nor be^st,
and lakes from which are taken annually hundreds and thousands
of tons of salt, but there are also fresh water lakes, glancing with
fish and gay with flocks of water fowl; there are regions where
flocks and herds are turned adrift on the pastures open and free on
all sides for hundreds of miles, but there are also regions well peopled
and cultivated like China, and to be distinguished from that country
only by seeing the red coated lama following the plough, or hearing
the irate carter shouting to his aminals in the gasping and blustering
language of Mongolia. Mongolia is like China. It is an immense
country, and different regions of it differ widely in natural features,
so care should be taken not to suppose that the description of any one
part is applicable to any other. In one thing it is, in a missionary
point of view, superior to China. Over its immense area its sparse
population speak a language differing so little in its dialects, that men
meeting from very distant regions can communicate with less difficulty
than a Scotchman has in understanding an Englishman.

HOINOS.

April, j WORK AMONO THE CHINESE IN AUSTKAI.IA. 115

WORK AMONG THE CHINESE IN VICTOIIIA, AUSTRALIA.
By Me. A. Gordon.

TTOW to treat Chinese immigrants is becoming one of the vexed
questions of the day in many parts of the world. In Australia
a good deal has been written and said on the subject, but a practical
solution seems as far off as ever. Some consider they should be
encouraged to come, in view of the high price of labor ; but, on the
other hand, the majority can see no good in them whatever, but much
that is evil. To the credit of the colony however be it said that
hitherto but little or no personal violence has been shewn them, and
they follow their various avocations without fear of molestation. The
Christian Church and Press have taken a decided stand from the first.
They look on this emigration from China to Christian countries
as a means in God's hands for the conversion of the whole nation ;
and call on all their supporters to do their share in teaching this people
the way of salvation while there is opportunity, so that when they
return to their native land (as they all hope to) they may take back
with them the truths of the Gospel, and in their turn become the
instructors of others. In response to this appeal various amounts
are collected by the different churches throughout Victoria.

At present the Chinese Mission work is confined to three de-
nominations, viz.: the Episcopalians, the Presbyterians, and the
Wesleyans. Perhaps of all three the "Wesleyans have made the most
of the funds entrusted to their care ; being the only body who have
as yet erected a place of worship in the city of Melbourne ex-
clusively for Chinese. They obtained an excellent site in that portion
of the city occupied by the Chinese, and it is a conspicuous and
attractive object among so much that is repulsive and distasteful. The
"Wesleyans support two native pastors, one to labor in Melbourne aud
one at Castlemaine — an inland town, where a large number of Chinese
find employment searching for gold — paying them a salary of £150 a
year and providing them with a furnished house. Every three years,
according to the "Wesleyan plan, they change places. The attendance
at the church in Melbourne is very good, although the number of
converts received each year is not large.

The Presbyterian Church has established a college for the train-
ing of native pastors, and three or four have already gone forth to
labor among their countrymen in "various parts of the Colony. Some
three years ago the Rev. Mr. Yrooraan, formerly a member of the
American Board Mission, at Canton, was invited over to take the

116 WORK AMONG TRB CHINES B IN AtrSTRALl A. [March*

superintendence of their Chinese missions. He is at present residing at
Ballarat, the inland capital of Victoria, where there are a large number
of Chinese. It is uuderstood he will devote the greater part of
his time to the training of native pastors. So far he has been well
received. One of the native employees, who speaks excellent English,
and has otherwise received a good ioreign education, came prominently
before the Melbourne public through his energy in collecting money
for the Chinese Famine Relief Fund. On more than one occasion the
mayor of the city occupied the chair when he pleaded the cause of
his starving countrymen.

The Episcopalians entrust the moneys subscribed by them for
Chinese missions, to the care of a Board composed of clergy and
laymen, presided over by the Bishop, and having a clerical and lay
Secretary. They have now five native catechists in their employ,
one at Daylesford, one at Sandhurst, one at Mount Blackwood, one at
Maryborough, and one at St. Arnaud, At each of these places the
clergyman of the parish superintends their work, to whom they report
each month, who forwards their accounts to the lay Secretary. The
Board meets once a month at the Bishop's Registry for the transac-
tion of all mission business One of the catechists formerly employed,
and who first heard the Gospel in Yictoria, lately returned home, and
is now laboring at Canton, receiving the means of support from his
native congregation there. Another catechist was invited by the
new Bishop of North Queensland to preach the Word of Life to his
countrymen there, and most encouraging accounts have been received
from him. A monthly periodical, called the Missionary, keeps those
interested well informed of what is being done, the amount of money
collected, etc. "Whit Sunday of each year is set apart for advocating
the cause of Chinese missions, and the offertories of all the churches
throughout the colony on that day are handed over to the Board. A
number of ladies also assist the mission funds by a periodic sale of
work. Yet notwithstanding, the hands of the committee are much
tied by the want of funds, and at the present time the balance of their
account at the bank stands on the wrong side of the ledger.

As a rule the Chinese in the colonies are very poor, herding
together in wretched hovels, eking out a bare living by hawking
vegetables, etc., or turning over ground already abandoned by European
diggers, in the hope of finding a few grains of gold. The majority
seek to alleviate their wretched lot by opium-smoking, gambling, etc.,
and sink even to a lower level than they were in their own country,
despising themselves and being despised by all around them. Is it to
be wondered at that the Gospel makes but slow progress among such ?

Aprll.j WORK AMONG TUB CHINESE IN AUSTRALIA. 117

In isolated cases, where they happen to be employed on a shcep-
statiou as cooks for the workmen, they are seen in a more favorable
light, for there thoy gradually abandon their viceSj adopt the European
dress, and in some instances regiJarly attend a Christian place of
worship on Sundays. Of course in Melbourne there are many wealthjr
Chinese, one of whom holds a large number of shares in the Com-
mercial Bank and many valuable town properties, etc., but few if
any of this class have as yet become Christians.

Yet with all this there are instances of trtie conversion — few
and far between it may be, but none the less genuine on that account;
One man, a gardener living a little way out of Sandhurst, is a case in
point. He had gained a slight smattering of English, and on Sundays
attended Divine worship. He gradually grew interested and begged
a clergyman with whom he was acquainted to explain the doctrine
more fully to him. In time he learned the principle points of the
Christian faith, and applied for baptism, which aftet due trial was
granted him. Once fully convinced himself of the truth of the
Gospel message, he displayed gi-eat anxiety to impart the same to
his countrymen. He rented a room at his own expense and every
evening after his day's work M'as over, expounded the Scriptures (of
which he had obtained a number of copies in Cantonese) to an attentive
group. The attendance increased, and a larger room had to be
obtained. After awhile he commenced collecting subscriptions to
build a church, and soon had the satisfaction of seeing his labors
crowned with success. When the writer passed through that district
he attended an afternoon service conducted by this Chinese gardner
in the building which had been erected through his efforts, the con-
gregation being formed principally of those he had been the means of
bringing into the Church^ All this he had done in addition to his
daily labor.

One hindrance experienced by all the Churches iii conducting
services is the need of a good hymn-book. A feW hymns have been
collected and written into small books, and these are sung over and over
again. Perhaps now that they^can avail themselves of the services
of a Chinese missionary of many years experience, they may succeed in
getting together a good collection, which all the Churches could use ;
and send it here to be printed. True, a gentleman residing ueilr
Melbourne, who is a warm friend to the Chinese, bought a font of
type from the American Mission Press ; but up to this had not been
able to make much practical use of it.

Another difficulty presents itself when a Chinese Christian —
pastor or layman — desires to marry. None of their own countrywomea;

118 fiCOlJ^OMY IN MISSIONARY EFFORT. [Marct-

are out there, and to marry a European is not desirable even if
practical. One of the Wesleyan pastors was allowed a year's leave of
absence and all his expenses paid in order that he might obtain an
help-meet in his own country. The other married a scholar from one
of the Mission schools in Hongkoug. But a frequent occurrence of
this practice would cost more than any of the three missions could
afford. One catechist, in the employ of the Episcopalians asked per-
mission to go home, and on being refused, married in a rather hurried
manner, a European ; it is problematical whether he increased his
influence for good by the step. The Board have had this subject under
consideration, but have come to no definite decision.

Another hindrance to the work is the variety of dialects spoken
by the Chinese in Victoria — hardly any two men pronouncing alike.
A large proportion are Cantonese, but there also men from Foochow,
Amoy and some Hakkah. Under these circumstances it might be sup-
posed that to open schools and teach them English would be the shortest
method of overcoming this difficulty. Such a plan might work well ;
heretofore nothing of the kind has been done ; but then it must not
be forgotten that Chinamen, in common with all other colonists, can
avail themselves of the state schools, which are free, night schools
being provided for those who are unable to attend duriug the day.
Yet few if any Chinese avail themselves of these advantages. How
then could Mission schools hope to be more successful?

There may be other features of the work, which have inadvertently
been overlooked; but the foregoing is a cursory glance at what is being
done for the Chinese in Victoria. No statistics are to hand, so it is
impossible to give the exact number who are professed Christians at
the present time, but each year sees additions to the number. Paul
may plant, and Apollos water, but it is God who giveth the increase.
May the power of his Gospel be quickly seen and acknowledged in
raising the Chinese in Victoria from their present low condition to
become sons of God and joint heirs with Christ.

ECONOMY IN MISSIONARY EFFORT.

A Paipcr read before the Peking Missio7iary Conference.
By H. M. N.

npHE history of Protestant Missionary effort may almost be said to
be comprised within the last hundred years. The wonderful
growth of Missionary Societies, in number, in size, and in that practical
efficiency which has its testimony and best demonstration in visible
results among heathen, the growth in all these particular directions
has take plac« mainli/ within the present century.

April.] ECONOMY IN MISSIONARY EFFORT. 119

At the outset, this Missionary impetus, although having root in
a well-defined and positive command of the Savior, was from the very
circumstances of the case lacking in that skill and wisdom in its
application, which is the slow growth of experience. Devoid of many
of the aids and appliances of the work which in later days have been
born of the work itself, it was also without that great balance-wheel of
knowledge accumulated In years of varied success and failure, which
balance-wheel gives steadiness of motion, and serves to even and
intensify force. Missionaries had zeal, but lacked experimental
knowledge ; missionary societies had a theory of missions, but no well
defined policy; work in any particular direction was experimental to a
considerable degree ; rules and regulations were tentative ; and even
successes resulting from any given line of action could not assure those
interested that the line adopted was the best, or that completer
successes would not have resulted from a different line of policy.
Added to this rawness and inexperience in the direction and conduct
of the work itself, were those other difficulties arising from the fact
that fields open to missionary effort were comparatively few in number,
remote from their cent'ers of direction, and with exceedingly infrequent
and uncertain means of communication.

The inevitable result of these deficiences and hindrances was —
nmst have been — a very considerable waste in the efforts made, both as
regards time, human strength, and the pecuniary interests involved.
To be sure the waste was not at the time apparent, else it had been
rectified. The early missionaries and directors of missionary effort
labored with rare combinations of zeal, fidelity, and patience, which
this later generation may well afford to imitate. They walked accord-
ing to their light, and the mistake made, the consequent waste
involved, was only such as could have been remedied by the experience,
the better appliances, and the many facilities which they did not
possess.

But in these hundred years the world has changed, has grown
old, and wise, and skilful, and the missionary cause has profited in no
inconsiderable degree by these changes; national doors have been
thrown open one after another to the Christian worker ; the amount
of consecrated zeal, as represented by the number of men and women
ready to " go and work" though it has not kept pace with the increase
in area open to labor, still has been wonderfully augmented; while
the pecuniary capital at the disposal of the workers has, almost if not
quite kept even step with the demand. But what is far more valuable
than these changes, at least to the actual missionaries at work, is the
fact that these years have brought experience, and haye enabled

J20 EC(>?J0M1 IN MISSIONARY EFFORT. [Marcll-

thc directors of missionary operations to discover and develop certain
fundamental principles of action. Theories have been tested, and
pither adopted or modified or rejected altogether. Tentative rules
have given place to those which are permanent, and "missionary
policy " has for the most part lost its vagiic, shadowy character, and
become a plain, well-defined mode of action. The missionary himself
has undergone a change. He has become more a man of the world —
in no bad sense let us trust — than his father was ; he has a greater
amount of available knowledge upon general subjects, and particularly
upon subjects pertaining to his work ; he can with more certainty
and confidence apply definite means to the apcomplisliment of a well
defined end ; his pulse beats quicker, keeping time to the accelerated
pace of humanity ; he is, or ought to be, a man of broader sympathies,
of greater charity, of keener foresight, and of increased practical skill;
his successes ought to be more marked, and hi^ mistakes more
inexcusable.

The "glamour," the romance of missions to the heathen has
largely disappeared. When wise men and tender women shut
themselves up, voluntarily, in the only cabin of a whaling vessel, with
its fishy odors, for a voyage of half a year more or less, by way of
Cape Horn, to a destination on some islet in the South Pacific, and to
p, life of loneliness, oidy relieved by annual or bi-annual letters from
home, the situation was barely more agreeable than Jonah's journey in
the whale hin^self, without so favorable a landing. A^id the un-
desirable prospect of being some day masticated by the poor creatures
whom the missionaries had gone to help to better things did not tend
to lessen the peculiar coloring which in those early days surrounded
the idea of foreign missionary service. But a large per centago of the
dangers and discomforts attendant upon life in the foreign service
|iave disappeared, and carried with them all or nearly all the
glamour and romance which formerly surrounded such a life. The
worst of the trials and privations remain and will continue to remain,
being inherent to the very nature of the service ; but the coloring
Referred to abovp did not come from these, and lias gone never to
return. Transportation to one's field of labor by first-class passage in
rail-cars and steamships, consular protection, weekly mails, and in
many instance's, the telegraph and the daily journal, all these things
have combined to take the missionary's calling out of the region of
romance, and to make it appear in its true light, as a simple applica-
tion, under the command, guidance and peculiar protection of the
Holy Spirit, of plain but adequate means to a most important end.
The missionary effort is, in these days, looked upon from a more

April.] ETONOMY IN MISfilOKART EFFORT. 121

practical stand-point, and regarded more as a matter of business ; and
tliis it may well be considered, in tbe liighest and truest sense of the
word, to be.

But a result inevitable to tbis change of the light in which tho
missionary's calling has been regarded has accompanied tbis change.
The policy of missions, and the particular labors of individual mission-
aries, are probably brought under sharper criticism and even denuncia-
tion— seldom or never merited, let us hope — than ever before. While
tbe cause receives a more generous support than at any time in its
past history, it is also now perhaps receiving its fiercest attacks.
Granted that ninety per cent of these attacks come from men who arc
at the core unfriendly to the missionary cause, whose soiled lives are
continually rebuked by the purer and better life of the missionary,
and even of the lieathen convert ; granted that these ebullitions of
wrath in a large number of cases are but the overflowing of hitter
waters from the troubliugs of an uneasy conscience ; that immoral
lives, desecrated Sabbaths, and lines of trade inconsistent with even
the negative "golden rule" of the Chinese sage, are the real foundation
of these criticisms, in the critics themselves, in the great majority of
cases, the remaining ten per cent, comes from intelligent practical
men, who are heartily and intelligently favorable to the cause, and
who wish and work for its success. Their criticisms are but their
desire, or the expression of it, for the avoiding of all waste, and for
the most efficient and economical prosecution of tho great work. These
criticisms, as it seems to the writer, should neither be deprecated nor
ignored. They represent much practical wisdom, shrewd common
sense, and not a little knowledge of human nature. They may be of
tbe greatest value and assistance to us in our work. We cannot
afford to disregard theuj.

Tbis space has been given to considering the changed aspect of
missionary Avork at the present time, and in the endeavor to sketch
hastily its status before tbe world to day; because these points seem to
the writer to be of importance in bringing forward and considering
some prncfical questions as to the economical administration of our
work as it lies before us.

Tbe labor of the missionary, altliongh essentially spiritual in its
nature, still will have a substantial basis of gold or silver coin, so long
as the missionary continues to maintain a body of flesh and blood.
This basis comes almost exclusively, as also recruits for the mis-
sionary roll itself, from this questioning,' criticising public. It
happens that just at the present time several of tbe larger missionary
bodies are ti"oubled and hind<^red in their plans for work by serious

122 ECONOMY IN MISSIONARY EFFORT. [Marcll-

deficiences both in the amount of the " substantial basis " referred to
above, and also in the number of persons offering themselves for work.
It consequently comes to be a question especially pertinent, whether
by a greater economy and efficiency in management the labors of those
now in the field may not become so increasingly productive as to relieve
in a large degree the deficiency just mentioned, and prevent similar
occurrences in future.

It would seem to be sufficiently plain, to bear enunciation as an
axiom, that every worker in this foreign field is bound by very many
important considerations to the utmost possible economy in the conduct
of his work. He represents in his own person a large invested capital
of time, money, and strength. His highest duty to God demands its
careful employment. The needs of the field, never to be adequately
met, put him, as it were, into a condition of perpetual poverty, never
having enough of anything, whether it be brain strength or money to
do what ought to be, could be done, were his resources greater and
more abundant. If men need to do, or are under obligation to do
their "level best" anywhere it is in the service of "Foreign Missions."
The writer confesses to but little sympathy with that line of argument
which consists substantially in saying "Well! it is the Lord's own
work, and He will take care of it," in defense or extenuation of
a line of action or a course which violates the plainest, simplest
business rules of common every day life. Because "it is the Lord's
work" this is the very highest obligation of all laid upon me and
upon every man to do his wisest, to act his best. Because He
guards His own cause, is a strange reason to assign for lack of
prudence -and discretion on the part of His servant ! It may be
possible that He means to guard it through us.

Again, it would also seem to be very plain that every advance
step made in the direction of greater economy in the prosecution of
our work is a double gain, since it, on the one hand, increases the effect
capable of being produced by any given expenditure of time, money,
or strength ; and, on the other hand, is very certain to increase the
amount of capital thus entrusted to us. The discreet administration
of the government of ten cities may bring us twenty. In the matter
of book publication, it would appear to be sophistry of the shallowest
to say, since the volume published by the Press of one society at the
expense of another cost three or four times what it ought, to say in
such a case that "it was after all but taking a little more money out
of the pocket of one benevolent society, and transferring it to the
pocket of another." The true, but sad, logic of such a case would
seem to bo that inasmuch as a sufficient sum of money had been spent

April.] ECONOMY IN MISSIONARY EFFORT. 123

upon one copy of a book to provide, by better management, four copies
of the same book, therefore, from lack of proper economy the oppor-
tunity to put that book into the hands of three persons sadly needing
its instruction, had been wasted. Three-fourths of the efficient power
of the given sum of money had been thrown away. While it is
always true that the worst extravagance of all is to allow any of the
various means to evangelisation to lie unemployed and idle, it is no
less true that the utmost care should be exercised to make a little go
a good way.

But not to prolong either this paper or the general discussion of
the topic, let the writer ask your thought and opinions upon some
particular and practical questions which come up under the general
subject and which touch directly all the work done in the region of
which Peking is the missionary center. And let me say here, that
these are simply and exactly what they purport to be — questions which
seem to be worthy of some attention and thought, and on which the
combined judgement of this missionary body may with advantage
be given.

All of these questions bear upon, and affect the solution of the
one general question already broached, whether we can by any means
add to the economy and efficiency of our missionary work. And first
Is it, or is it not true that each of the miMionary societies represented in
this city makes a mistake that is productive of waste, in that it apparently
acts upon the miMaken supposition that it is the only society represented
in the Imperial Capital ?

There are at present six societies laboring in this city and in tho
neighboring portions of the province having an aggregate of 24 foreign
laborers including those who are temporarily absent. Most fortunately
these various bodies are, so far as the writer of this paper is aware, in
substantial and entire accord upon all important points of faith or
doctrine. There is not among us that minor but vexatious point of
division regarding the proper mode of baptism. Four of these societies
represent in point of fact but two, the subdivision being merely one of
nationality. It would probably be difficult if not impossible to get
any statement from one of the native converts as to the minor points
of difference between us. The answer would probably sublimate down
into the statement that one was English and tho other American, and
as between different Americans or English, it would most likely ba
"pu chih tao." There appears to be no great or irreconcilable differ-;
ences between us in our plans and modes of work. Yet, in the face
of these facts, is it not true that our work is carried on by each in-
dependent of and without regard to the others, and this too iu many

124 ECONOMY IN MISSIONAHY EFFOUT. [Mtirch-

ways where conferoiico and agreed or united action would enable us to
economize much in time, missionary stiengtli, and money ? Not to
speak of so formal, and in the present condition of liuman nature, so
hopeless, perhaps, a thing as the union of these six organizations in
their work, might not some arrangements be made by which each
should take more into cognizance, and have a greater regard for the
labors of its associates, and by so doing make a more judicious ex-
penditure of its own strength ? Might not the labors already accom-
plished by members of each of these six bodies be utilized to a far
greater extent for the benefit of both missionaries and church members
connected with the other organizations ? Is it, or is it not possible
that by a process of personal education, and more especially by fre-
quent conferences with an avowed purpose and desire, we may come
to regard the experiences and acquisitions of each as simply so much
contributed to the good of all, a common fund subject to drafts from
any and all, at any and all times ?

But these questions are all somewhat general in their nature.
Let us carry them to a practical application in the three grand divisions
of missionary labor, namely preachimj and country work, education, and
the preparation of books. In regard to the first, can there, or can there
not be some agreement arrived at either by division of territory, so
that each Mission shall have its own " hunting ground," or by tours
made conjointly by members of different Missions, or by some other
plan, by which a saving may be effected in our country journey ?
There is a district city lying several days journey distant which is
visited by members of three different missionary organizations in
Peking, each one of whom has a little knot of adherents, not over a
half-dozen a piece, I presume,- in the district. Each of these three
societies is, if the writer is correctly informed, in debt, and short of
men. It can hardly be questioned that any one of these three brethren
is equal to the combined work of all three so far as the present or
prospective wants of those few Christians are concerned, or that, by a
mutual agreement between them, two could be released from work in
that direction and thus be able to visit other toWus and cities. And,
although the visits made to that single city have not been frequent,
and the loss of time, strength and money, has not been considerable,
yet it can hardly be doubted that the aggregate of loss in cases of
which this is but an illustration is worth saving, and that our efficiency
as a missionary body can be increased by some modification of the
existing laek of arrangements.

Is it not also true that an agreement upon this point would in
some instances enable us to avoid being confronted with the idea that

April.J 15C0X0MY IN MlSSlONAftY effoHt. 125

our work is political in its nature, and that we are sent here and
sustained here by our respective Governments? When men of different
nationalities visit the same section of country each with his own little
circle of adherents, it seems to he very difficult to make the people
understand that these men have an identical object, and that one is
not preaching English politics and the other American. In Peking
it would seem to be difficult if not impossible to eradicate that notion
from the popular mind; But would not some plan like the one
suggested above serve a useful purpose in that direction in the
country regions ?

In the matter of education, Is it, or is it not, possible and expedient
to make some modification in the preaent mariagement qf this most im-
portant branch of oiir worl; by which a saving shall be effected, even
greater than any possible in the department of touring ? Can or cannot
the labor in this direction be so condensed and systematized, as not
only to save much in point of time, strength, and money, but also so
as to add greatly to the efficiency and thoroughness of the work done?
If, in the aggregate, more time were given by fewer missionaries to
teaching, would it, or would it not, be a gain to the entire service ?
Or, in other words, if the men among us who have skill and experience
in that department, and who consequently prefer that special branch
of missionary effort, if these persons were to give their main time and
strength to the instruction of inquirers or converts coming to be
taught from the outstatious of all the missions indiscriminately,
making that their specialty, would, or would not, such a plan of division
of labor and concentration of effort be an improvement upon the
present unsystematic, desultory way of doing things ? Is any such
plan possible or feasible f

It is a fact comparatively well established that teaching is a
science, and that the art of instruction, which is the skilful applica-
tion of the principles of the science, can only be acquired by patient
study and much practice ; not merely study of the facts to be com-
municated, but equally and mo>'e even, of the best modes of com-
munication. Hence the inference would be natural that efficiency
and success increase in a geometrical ratio, in proportion to the time
and care given to the work. It also is quite generally admitted, that
a skilful teacher can^ with no greater effort, sometimes with even less,
give instruction to twenty persons, than is required to communicate
the same amount of instruction to three. In view of these facts, is it,
or is it not, possible to take these little knots of two and three students
in the " way of life " who gather about several of us and receive a
modicum of instruction from day to day, and so to put them together,

l26 ECONOMY IN MISSIONARY EFFORT. [March-

as not only to relieve all but one or two of their several teachers, hut
also to give the students themselves a very much greater amount of
more systematic instruction. And in the matter of the training of
native helpers, of those who are to be the Christian preachers and
pastors to these small but growing churches, is it necessary or ex-
pedient that each missionary, or even that each mission, should train
his own preachers ? Or might they not, by some wise plan, be put
together into one school, under the instruction of one or two men who
should give their best time and strength — -all their time and strength
— to this most important and necessary work ? Would such an
arrangement be a valuable modification of the present system, or lack
of system ?

It is not intended that these questions should refer to our board-
ing schools for Chinese boys or girls. It is, perhaps, not necessary to
say more about those institutions in the present paper than to remark
that it is believed that such schools will not prove to be successful as
forms of missionary work unless each one receives the entire time
and strength of at least one foreign teacher. When given over entirely
or mainly to Chinese teachers, their utility, as it seems to the writer,
may well be called in question.

And again, in regard to the third, and last, point, the preparation
of Chinese books, both for Christian converts and for general circulation
among the heathen. Can there be any advantageous modification of
our present system ? Can each of us utilize in some higher degree
the work of others and so avoid the weary traveling over the same
path of Chinese translation himself ? Granted that each of us has
his own private opinion as to the attainments of other men in this
most difficult language, would it not perhaps be a real and a valuable
gain to the cause in the economy and efficiency of our work, to sink
those private opinions more often and to make use of work already
done, turning our own superior talents and attainments into new
fields, and into directions where so very very much still remains un-
attempted and untouched. Is it not true that very nearly the whole
of the work done by the very sinologues par excellence among us all,
will be thrown aside at some day, not very far, we hope, in the future,
when thoroughly educated Chinese Christian scholars shall prefer to
sing their own hymns, use their own version of the Sacred Scriptures,
and prepare their own Sunday School literature ? In view of this
probability, is there not a waste in the amount of time, money and
missionary strength invested in the various preparations of the
same or very similar books ? At the present time there are, it is
believed four, perhaps Jive, different hymn books in use among th«

April.] ECONOMY IN MI8ST0NARV BFFORT. 127

six different Protestant missionary organizations in Peking. There
are, if I mistake not, Jive different editions or versions of the last
version of the New Testament in " kuau-hua " as prepared by the
Peking Committee. Do the circumstances of our work warrant or
call for any such variety either in our hymns of praise or in our
readings of the Bible. In the instances referred to above has there
been a judicious investment of missionary capital? Are our critics
right or wrong in pointing to such facts as proving the existence of
indefensible waste in our system of work, and of a grave lack of
efficiency in our management of our most important trust ? Cannot
a great saving be effected by utilizing more perfectly and unitedly the
work already done, and by avoiding such a multiplicity of efforts at
the same thing in future,

lu general, again, cannot some well devised and rigidly executed
system of specialties in our lines of work be agreed upon, not only
between the various membere of the same mission but between the
members of different missions, by which the aggregate of our working
power shall be largely increased, and our consequent effect for good
upon this heathen nation be greatly enlarged? Is there not too much
oF the " Jack-of-all-trades-master-of-none " in our present system of
work as individuals? Can we not to advantage so change and modify
our efforts as to be able to say with perhaps more of satisfaction ''this
ONE thing I do." And can we not as missionary bodies, work more
together, each supplementing the Work of the other, and each doing
less of what may, perhaps with justice, be called works of supererogation.
" Having then gifts differing according to the grace that is given
to us, whether prophecy, let us prophesy according to the proportion
of faith; or ministry, let us wait on our ministering; or he that teacheth.
on teaching; or he that exhorteth on exhortation." "So we, being many»
are one body in Christ, and everyone members one of another."

Before closiug the writer wishes to repeat what has already been
said, that the various questions propounded in this paper are simply
to be taken for what they purport to be — questions seriously affecting
the most successful prosecution of our work, and worthy our most
prayerful, patient, and honest consideration. They are not to be-
regarded as disguised affirmations, or as indicating that he who asks
them has fixed and well-defined views on all the points involved ; but
simply as interrogatories coming up in the heart of one loving the
work, and anxious for its increase in economy, efficiency, and God
given success.

Brethren, this work is not ours, but God's. It matters little who
does it, so that it be well done. We are to watch it jealously, lovingly^

128 THE ENDOWMENT PLAN IN THE CBUIIPI?ES. [Marcll-

not against each other, but against mistakes and failure. "We are
bound by the most solemn of all vows, by the gravest of all responsi-
bilities to secure the maximum of possible economy and efficiency in
this work. This may be most completely secured by harmony of
action, by concerted effort, and by mutual assistance. Thus labor-
ing, we may not only secure the greatest possible results, but
may gain added sweetness, and far richer fruits of grace in our
own lives.

THE ENDOWMENT PLAN IN THE CHXJBCHES.

By Rev. D. N. Lyo^f.
fTlHE Church in China is now, to a great extent, under the leading

strings of foreigners. The time is approaching, and, in some
districts has arrived, when the native element shall be in the ascendency
and when the foreign missionary will have little or no control over
the sentiment of the native church. The approach of this period we
all watch with interest and not without misgivings. The importance
of laying the foundation in sound doctrine and healthful practice is
felt by all. China is a field where precedent has all the force of law,
hence the necessity of forming good precedents. There is danger that
the timerhonored customs of the country in many cases may be allowed
to displace the higher Jaw of the Scriptures. The subject of finance
in the Church has always been attended with difficulty,

. Hitherto, in China, as in other mission fields, the burden has
been borne by the Churches in our respective Christian lands. But
this cannot always be, neither ought it to be any longer than is
absolutely necessary. In some of our older Christian communities in
China, where the subject of self-support has been urged upon the
attention of the natives, there has appeared an almost universal
tendency to adopt the endowment plan of giving. This is the plan
on which many of their own religious and eleemosynary institutions
have been carried on, and, under this plan, many of their temples and
guilds have acquired large possessions, yielding hundreds and thousands
of dollars of income. Christians see this and think " here is the plan
for supporting our churches." The Nestorians evidently adopted this
plan, and it would be a very interesting subject for investigation, if
we had the data before us, as to how far the decay and death of
Nestorian Christianity was due to evils connected with endowments.

They had large establishments in all the principal cities of China,
a numerous priesthood, and a great following of converfc.s, but now the
only trace is the tablet at Si-an-fu. The plan which succeeds when

April.] THE ENDOWMENT PLAX IN THE CHURCHES. 129

applied to heathen religions, may prove destructive if applied to
Christianity. The adding to, as well as the taking away from, the
revealed will of God, either in doctrine or practice, will certainly be
followed by the curses written therein. We tremble for the Church
when she takes up carnal weapons with which to fight her battles, lest
these weapons be turned against her. Is there not danger that the
Churches we plant here shall degenerate into mere guilds whose ends
shall be worldly and whose means shall be contrary to the Spirit of
Christ? This seems to mo to be the tendency, and unless we
would be reckoned unfaithful servants, we must do our utmost to
resist it.

Liberality in giving is one of the best evidences of a work of
grace in the heart. It is a Christian duty as much as prayer or
praise, and we must see that our Churches are educated to the
duty, and also in the manner of giving. In this matter we nee^
not transplant the many intricate and doubtful ways and means in
vogue in our own countries. These will spring up too soon of
tliemselves. Let us rather keep to the simplicity of Scriptures and
to the modes instituted and inculcated by the Head of the Church.

In China, where money can be loaned at high interest, there is
a great temptation to raise a fund and place it on usury. There is in
almost every Christian, native or foreign, a remnant of the old nature,
which makes giving irksome ; and the devil is ready to suggest that
we do the giving all at once and avoid all further trouble. The
Scriptures nowhere inculcate the plan of laying by a sum of money
and using the interest for the Lord's work. Though many of our
Mission Boards have sums invested, as permanent funds, this plan
would as a general thing be condemned by the ofEcers of those Boards.
Such sums have been given on the expressed condition that the interest
only is to be used, So the mistake is on the part of the donor, and
difficult to correct,

It may be asked, what is the difference between giving a hundred
dollars or the interest on a thousand at ten per cent. It is this ; that
the man who can spare a thousand to be placed on interest, shows
that in giving only the interest, he is not giving as the Lord has
prospered him. The man who gives ten thousand dollars as a fund,
the interest only to be used, really only gives the yearly interest on
that sum. Though this may, in the course of years, amount to more
than the principal, yet while this interest is slowly accumulating, what
good might not the principal have done if properly applied to the
needs of Christ's Kingdom. It is a mistaken notion, that any interest
which can accrue from au investment can do the same good as the

130

AND THE MAID AROSE.

[March-

wliolc sum immediately applied to the Lord's work. God pays higher
interest than any human usurer, and his bank never knows failure.
Talk of permanent investments and safe deposits. There are none
except the Treasury of the Lord. The necessities of Christ's Kingdom
are present and urgent. The same money, given now, will accomplish
many fold more than if hoarded ten years, just as a handful of wheat
sown now, will soon increase to many bushels, but garnered will
remain but a handful.

AVhat we want in the Clmrcli is the utmost of the present ability,
whether pecuniary or other of every individual Christian. If every
Christian gave according to present ability to be used for the present
need, epdowmeuts and bequests would be superfluous. There is too
much of the Lord's money bearing small interest, while the principal
is enriching the merchants, bankers and railroad men of the world.
If the millions locked up in eAdowments, permanent investments,
Dequests, etc., could be applied to the Churches' work at home and
abroad what an impetus would he given to the evangelization of the
world.

Let us encourage the native Christians to give with the simplicity
of the Gospel of Christ, according to* their strength, an,d not toward
raising a fund for other generations to, quarrel o,Yev, but (Erectly to
the gre^t ai^d pressing needs of hea,thei;idara„

AND THE MAID AHQSE."

Matt.
Lines on reading Dillis' Poem '■'■The

And so, in Him, may wo arise to life,
The cold and silent sleep of death dispell'd
By llim who is our life, in whom
We live, and move, and have our being.
The calm and quiet rest from care,
JBepose from toil and pain, in which
Forgotten all this life's wild tumult fierce,
And fevered strife, and anguished eufE'ring

are.
The parch&d lip forgot ; the aching brow.
As dream of th' past. The kind obliyiou
Of Death has toned, and softened doy^n
The harsher sounds, and grating discords,
That pealed out lond,and strong.and harsh,
And marred the symphony of Life ;
And seemed, beneath the unekillc(il to^cl;

of onra.
To drown the softer notes and harmonies
Most sweet, in Life's long strain.

ix. 2S.
Healing of the Baughter of Jairus."

Yes, all forgotten in the sleep of Death,
And so refreshed. The eyelids closed,
The busy hands no more oppressed,
By constant moil, and toil, and strife.
I The feet no more to climb the steep and

rugged heights ; [path along ;

No more to ^lip. and S:lide the treach'rous
But tlirown upon the couch to rest.
The beating heart no more to throb with

pain ; [strain

The. aching eyes no more to stare and
To see the i-oad, while blinding light
Of fierce and cruel sun would seem
To tear, with eagle claws, them out their

sockets sholL'ring cai-e.
Ah, no ! the eyes ax-e closed, and revelling
In darkness cool of long anci silent rest,
A smile of peace and qnietrcigns sublime
Upon thjD placid lips.

April.J

CORK ESrONDEXCB.

131

The Couquei'or conquered, through Him

who died,
And rose to life again, and flimg [bonds,
The chains of Death away, and bui'St his
And robbed the grare of all its nightlike

gloom, [morn

And let the light of roseate and eteJ?nal
Shine, through the narrow portal of the

tomb,
In rays of joy, and hope, and peace.
A stream of perfect love from God —
A flood of radiance celestial and divine.
Oh, Saviour ! who dids't raise the maiden
From her slumber, by Thy voice
And touch divine j so let this act of Thine,
A figure be, a prototype indeed.
Of our awakening from Death's deep sleep.
When rested full, from life's most wearied

lengthened day,

HoNGKOKC, December 5th, 1880.

At Thy soft touch and gentle voice.
Thy life us giving life. And then the flush
Of life eternal glow6, Within otir pallid

cheeks, [Ung,

And then our hands, with pleasure thriU
Shall grasp, now tii-ed no more, the golden

harps. [will to do.

Our wearied feet, now rested, waiting Thy
Our worn-out hearts, erewhile, bounding

with loVe to Thee,
Shall send, fast coursing through each Vein,
And quick, as the electric spark, [being,
A tide of love, through every fibre of our
Renewed life ; as if the wave of life
Had rolled back, exhausted, from tho

sands of Time, [mighty rush of joy
And gathered strength, and then with
Had swept triumphant in again,
Upon Eternity's grand shore.

Ji Dter Ball.

©flttfSJlfltt^Min.

A Correction.
Dear Sir, —

"Will you kindly correct a tnistake iu a redent article on "Mission
Work in Central Shantung," wliich appeared in the September and
October No. of last year.

It is stated in the introduction to that article that, " the first
Protestant Missionaries who visited this region were Messrs. Mateer
and Corbett of the American Presbyterian Board." The author of
the article from inadvertency failed to ascertain and mention, in
addition to the "several visits" referred to as paid to that region by
I)r. Williamson and other members of his mission, that the first visit
to that region, preceding that of Messrs. Mateer and Oorbett, was also
by Dr. Williamson. The reason for not exercising inore care and
precision in speaking of these early visits iSj that the object of the
article as stated in the beginning of it, was to set forth the present
features and methods of work in the fifty out-stations which have been
established during the past four years. These early visits were only
referred to incidentally; and the one Visit of Messrs. Mateer and
Corbett was specially mentioned because of its results in connection
with the existing out-stations.

Yours very truly,

John L. Nevius;
Shanghai, January l7th, 1881.

132 CORRESPONDENCE. [March-

Ncw Mandarin Version.

t)EAR SlR>— ^

" Juveriis '' in his letter to you about a " Biblical Conference,"
in the January and February number of the Recorder, after pleading
for immediate action with regard to a new Wen-li version, says : —
" There has been a movement in Peking and Hankow for the revision
of the Mandarin New Testament. Will not the Brethren wait till the
Wen-li version is made ?"

I have before me the Minutes of the meeting of the " twelve
l^inglisk Missionaries" at Hatikow, and their "most earnest resolutions."
A glance at the subjoined extract will assure " Juvenis " that so far as
We in Hankow are concerned, if the W6n»li version is set about
promptly) we shall not only give it ample roadway, but shall hail its
Work as so much done towards helping on the revision of the Mandarin
IS'ew Testament : — "The meeting also expressed hearty sympathy with
the feeling, that the time was near when a new and common Wen-li
version of the Bible should be made, a version in the use of which
the missionaries of all societies, American and English, might join."

It was also said that such a version being made, it would be com-
paratively easy to issue a new and common version in Mandarin.
WusuEH, IWi March, 1881. John S. Fordham.

Prejmration for the GosjjcL
Dear Sir,—

Among the number of those who have been gathered into Mission
Churches in China, there are a good many, who, while yet in
heathenism, sought to live moral and even religious lives. This has
been strikingly the case in some places, where little bands of men,
and also of women, have been met with, bound together in fellowship
of earnest desire, and seeking after better things than they saw in the
sheer worldliness, or rank impurity, of those around them. In some
instances such little knots of men (oftener of women) have had their
fast days and set meetings for prayer, literally to An Unknown God,
that they might be saved from the slough of vice, and lifted up into a
way of peace and righteousness. Prevenient influences of the Divine
Spirit have thus iu some parts of this Empire prepared the way of the
Lord, and conscience itself, more or less awakened, has been a preacher
of repentance and amendment of life.

In Canton, and the country around we have cot found many such
cases, at least not to any very marked degree. Instances, however,
have again and again been met with, of individuals whose life, previous
to their hearing the Gospel, has been apparently, to a great extent
under gracious guidance and help- A long season of unrest, of painful
longing, and of futile effort to free themselves from the power of sin,
has sometimes led such to a ready and hearty reception of Christ as
their deliverer that has been quite refreshing to witness, affording
a marked contrast to the usual wa^ the Chinese seeker of salvation
apprehends or lays hold of the Divine Eedeemer, and calling for great
thankfulness on our part for such manifestations of the Spirit's power
and working.

April.] OORRESPONDETfCE. 133

One such case has been recently under my close observation. It
is that of a young man received to baptism a fortnight ago Tjy us.
He is only twenty-three years of age. In boyhood he had strong
desires to flee from evil, and he tried even then to do good in the
ways prescribed by Chinese moralists. He was fond of readin^^
"exhortations to virtue," endeavouring to practice what he read. He
also bought and gave away, as his small means allowed, these books
as an act of merit. And hittei-ly he aimed by still stricter observance
of the moral prescriptions he read, to obtain a stock of merit. He got
a book in which the daily actions of life, good and evil are weighed
in the scales of merit and demerit, and the relative degree of gain and
loss laid down. Ho carefully used his " scales," marking his daily
progress, or the reverse. He wished to acquire personal merit that
should out-balance all personal transgression, and "give the guilty
conscience peace." Further, that by obtaining a fu}ul of merit, he
might secure the blessings of long life and tranquility to his aged
parents, whom he seems to have very tenderly loved. At no time
satisfied in his conscience that he was doing all that was required, ho
seems first to have been awakened to the futility of his efforts by
seeing his mother sicken and die. This took place some mouths ago,
and was a rude blow to his hopes, but he did uot yet despair. Going
to a temple, in the presence of the idol, he vowed to make new efforts
to renounce all evil, and cleave only to the good ; hoping thus by the
efficacy of supernatural influence to obtain moral power over himself
and sin. His expenence soon showed him that he was still " without
strength." It was as it has ever been ; and his confession now made
is in the very spirit, if not the words of the great Apostle : " AVhen I
would do good, evil was present with me." He became more miserable
than before. Hope seemed to die out of his heart. One day passing
our 10th Ward Chapel he went in, and heard with astonishment of
an atonement for sin and of salvation through the merits of Christ.
Dimly realizing at first the meaning of this, he gladly received a
tract, and again and again returned to listen to convei'sation on these
themes, sin and salvation. His heart soon yielded, on learning that
salvation is the (jift of God's grace, and not the reward of man's merit.
Thus after long " seeking to set up his own righteousness," with
miserable results, he now gladly " submitted himself to tliQ. righteous-
ness of God," and was able to rejoice in a Saviour's love.

He destroyed various idols in the house, and though at first
opposing, his father was soon so moved by the spirit of the young man
that he allowed him to destroy the sign-board outside the door, an-
nouncing the father as a professor of the "curious arts" of geomancy
and fortune-telling. Since that the old man has been led by his sou
to the chapel, and has become himself a curiom specimen of an
inquirer. The Ephesian lore, so inwrought during the past years of
his life, clings fast to mind and spirit. Sometimes he tries to explain
the mysteries of the Christian faith in the terms of his old lying
philosophy, with the singular result of "confusion worse confounded;"
then again he seems to gain a simpler view of the atonement, and of
God's method of saving sinners through Christ. It is quite affecting

134 MISSIONARY NEWS. [March-

to see the old man battling with the habits of thought formed in the
long past, in the endeavour to understand simple spiritual truths. In
answer to prayer, we trust to see this man, no longer a slave to a vile
superstition, deceiving and being deceived, made a freedraan of the
Lord Jesus. The vices and corruption of ancient cities of the west
have all their counterparts and representatives in the modern cities of
China, and alike need the mighty power of God's Spirit to sweep out
every " refuge of lies," and rebuke the evils that blush not even in
the lacfe of day. May the day of redemption for this people soon
draw nigh ! Meanwhile let us encourage ourselves and each other
by the various evidences that "the Lord is at hand."

I remain, Dear Mr. Editor, Yours truly,

George Piercy, Scnr.

i%nnuM^ %tk&.

BIRTHS.

At Peking, on the 3rd Febmary, the
wife of Dr. Dudgeon, of the London
Mission, of a daughter.

At Ningpo, on April 19th, the wife of
Eev. W. J. McKee, of the American
Presbyterian Mission, of a son.

MARRIAGE.

At tho British Consulate, lehang, on
the 3rd March, by Wm. Donald
Spenee, Esq., Her Majesty's Consul,
and afterwards by the Eev. George
Cocliburn, M.A., of the Established
Chm-ch of Scotland, James Fulton
Broumton to Ellen Johnston (Mc-
Carthy), both of the Cliina Inland
Mission, Kwei-yaug-foo.

• DEATHS.

On the 3rd January, in the 61st year
of her age, Harriet, widow of the
Eev. John Hobson, M.A., formerly
Consular Chaplain of Shanghai.

On the Isfc February, 1881, at Linden-
vale, St. Davids, Exeter, Sarah, the
beloved wife of tho Eev. Arthur B.
Hutchinson, of the Church Mission-
ary Society, Hongkong, of congestion
of the lungs, aged 31 years.

At Tientsin, at 8 p.m., on the 3rd
March, of pleurisy, with heart and
lung complications, after a brief ill-
ness of about ten days, Mrs. E.
Kino, wife of Eev. A. King, of tho
London Missionary Society.

At Sunderland, England, on Sunday,
April 8rd, Annie Edkins, eldest
daughter of Bev. and Mrs. J. In-
nocent, of the Enghsh Methodist
New Connection Mission, Tientsin.

On the steamer Tunsin, on April 2Gth,
Ealph B., infant son of Eev. J. R.
and Mrs. Goddard, of Ningpo.

Arrivals.— Per M.B.M.S.S. Co.'s
s.s. Tahasago Maru, on the 3rd
April, Miss V. C. Murdock, M.D.,
to join the A.B.C.F. Mission in
North China.

By Tahasarjo Maru, Rev. and Mrs.
Hykes, American 'M. E. Mission,
Kiukiang.

Per s.B. Tohlo Maru, on tho 22nd
April, Rev. Mark and Mrs. Williams
and family, of the A.B.C.F. Mission,
Kalgan.

***
Departed.— Per M.B.M.S.S. Co.'s
s.s. Tahisago Maru, on March 9th,
Mrs. V. C. Hart and three children.

Per s.s. Agamemnon, on March
27th, Rev. T. Taylor and family of the
London Mission, Shanghai. Home
address— Ho]mleigh,Werneth, Old-
ham, England.

April.]

MISSIONARY KEWS.

135

Per 8.S. Agamemnon, Mrs.- Dr.
Mackenzie and child, of the London
Mission, Cliefoo.

Per M.M. Co.'s b.s. Djemnah, on
April 6th, Rev. A. Capel, of the
Propagation Society Mission, Chef oo.
Home address— S. P. G.' Offices, 19
Delahoy St., Westminster, London,

s. w.

Per M.M. Co.'s s.s. Bjemnali, on
April 6th, Rev. and Mrs. D. M.
Bates, and child, of the American
Episcopal Mission, Shanghai, for

U.S.A.

***

Shanghai. — Mr. A. Gordon, latejjr-
in the service of the American Bible
Society, was, in November last,
unanimously recommended to the
Home Board by the members of the
American Presbyterian Mission for
admission to their body, to take
over the management of the English
department and foundry of their
Press at Shanghai, the Rev. W. S.
Holt finding the work of the Press
too onerous for one person. A
late mail brought the i*equired con-
sent, and Mr. Gordon has entered
on his new duties, 'among which is
the oversight of this department of
the Recorder. Will members of
the various missions send in any
items of interest coming under their
notice in connection with the work ?
Mr. Dyer, Agent of the British and
Foreign Bible Society, has shown
us some beautiful morocco-bound
Chinese Testaments. They were
printed on foreign paper by the Am-
erican Presbyterian Mission Press,
and afterwards sent to the Society
in London where they were treated
to a gilt edge and a choice binding.
There are but a few copies, both in
the x'janli and mandarin languages.

The price is S1.07 for the latter
in "circuit" binding; 75c. in ordin-
ary style.

A Missionary in China, who for
five years suffered from doubts as to
the "I»Iaster's Call" has recently
had these decisively and permanent-
ly removed a'part frorn any human
intervention. Said Missionary there-
fore begs all sister and brother co-
workers, foreign and native, to join
in hearty thanks to our Father for
this signal manifestation of His
wonderworking grace.

Rev. Chester Holcombe, Secretary
of the U.S. Legation, left Shanghai
on March 24th for a short visit to
the United States. He expects to
return in the Autumn.

Rev. W. A. Wills, formerly as-
sociated with the China Inland
Mission at Hangchow has recently
resigned his connection with that
Mission, and has been employed by
Rev. Luther H. Gulick, agent of
the American Bible Society for
China and Japan, as a colporteur.
He will be stationed here, but his
duties will extend to the supervision
of native colporteurs in this region
and tours throughout the province.
i The accession of Mr. Wills aug-
; ments the force of foreign colportei'S
I at work for the American Bible
\ Society in China to five. Probably
I others would be employed could
! persons suitable for the work be
found.

The Rev. A. Williamson requests
us to insert the following addition
to his letter to tho writers of the
"School and Text Book Series,"
which came too late for insertion in
its proper place: — "The coming
International Exhibition at Sbang-
hai greatly adds to tho value of the

136

MISSIONARY NEWS.

[March-

Series on wliich we are all enguged ;
and as it is most important that as
many books as possible be ready in
that time, I feel certain the writers
will push on their works as rapidly
as thoroughness and accuracy will
permit."

It is with extreme regret that
we hear of the death on the 26th
January, of Mrs. Sarah Walworth
Williams, the wife of Professor S.
Wells Williams, LL.D., late United
States Charge d' Affaires and Secre-
tary of Legation at Peking ; where
they were long resident. This
•estimable lady was a niece of the
late Chancellor Walworth of New
York, and long a member of the
family of that distinguished man.
She was also a cousin of the ex-
Governor of that State, the Hon.
Horatio Seymour. The sad news
reached China by a telegram to the
Hon. Mr. Grosvenor, the Bi-itish
Secretary of Legation at Peking,
who married their daughter a few
years ago at New Haven. No
particulars of the deceased lady's
illness have reached us ; but we
understand that though ailing for
some time, no immediate danger was
apprehended up to within a short
time of her death.

We learn from E-ev. L. H. Gulick,
the Agent of the American Bible
Society, that the total publications
of that Society in China during
the year 1880, amounted to 93,525
volumes, or 11,566,450 pages. There
were twenty-three different works,
fifteen of which are new ones. These
.publications were in seven different
languages, viz., the Classical, Man-
darin Colloquial, and the Shanghai,
Soochow, Ningpo, Foochow and
Canton Colloquials. The total cir-

culation of volumes for the same year
was 77,029, over 6000 of which were
Bibles and Testaments. Of these
73,320 volnmes were circulated fz'om
tlie Shanghai Presbyterian Press.
In Japan the total of pages published
by the American Bible Society were
11,206,486 pages, which was an
increase of about eleven-fold over
the year 1879, and was a larger total
than the entire previous publica-
tions of the Society in the Japanes©
language to the close of 1879. In
addition to the above figures about
half as much more was printed by
the American Bible Society for the
British and Scotch Bible Societies
The circulation was 10,203,723
pages, which was more than the
entire previous circulation of the
Society.

There being a generally-expressed
desire for a i^c vised " List of Pro-
testant Missionaries, for China,
Japan, and Siara" we are requested
to intimate that a new list will be
issued. Missionaries and othei's
interested will kindly send in their
names, Chinese sing, date of arrival,
married or single and any other in-
formation, to Mr. A. Gordon, Mission
Press as quickly as possible, without
waiting for personal solicitation.

We are informed that Rev. W. S.
Holt has been elected a member of
the Editorial Committee in connec-
tion with his Mission, which has for
its duties the examination of all
books in the litei-aiy language which
are to be printed at Mission expense.
Rev. A. P. Happer, D.D,, Canton,
and Rev. J. L. Nevius, D.D., of
Chef 00 are the other members of
the Committee.

Tlie Rev. A. P. Parker kindly fur-
nishes us with the following inter-

April.]

MISSIONARY NEWS.

137

IS

estiug particulars :— " There have j there on a proper basis and
been several clianges in the Southern ; efticiently managed, it will prove a
Methodist INIission recently. In Dec. great success."
last, R«vs. W. W. Royall, and K. H.
McLain and their wives and Rev. G.
R. Loeher joined this ^Mission from
America. In January, Mrs. McLain
became ill, and her sickness took
such a form as to render her longer
stay in Cliina impossible, and also
made it necessary for one -of the
mission to accompany her to Am-
erica, to assist in taking care of her.
At a special meeting of the Mission,
Dr. Lambuth was appointed to per-
form this dnty. Accordingly ho
left Shanghai in company with Mr.
and Mrs. McLain, on the lOtli of
February last. His departure made
several other changes in the mission
necessary. Hence, Rev.' W. W.
Royall removed from Shanghai to
Naiiziang ; Rev. C. F. Reid went ,

NiNGPO.— S. P. Barchet, Esq., M.D.,
medical missionary of the Baptist
Missionary Union, left China for a
visit to the United States by tho
mail steamer on March 23rd. Dr.
Barchet arrived in China in 1865,
and from that time till now has
labored faithfully among the Chinese
at Ningpo. On tho 17th instant
the foreign residents (who are also
greatly indebted to Dr. Barchet's
skill) met at the residence of the
Rev. R. Swallow to give expression
to the high appreciation in which
he was held by one and all. A
testimonial was pi'esented to him,
which runs as follows : —

" Dear Sir, — Wc, wliosc names aro

from the latter place to Soochow • subscribed below, friends and residents ac
and Rev. A. P. Parker, went from
Soochow to Shanghai. At the
special meeting above referred to, a
resolution was passed asking the
Board of Missions to allow Dr. Lam-
buth facilities for preparing himself
more thoroughly for the medical
work upon which he expects to enter
at Soochow, on his return to China.
He desires to attend hospitals and
medical lectures in New York and
if possible in Edinburgh, for one year
or so, lx)fore he returns. The Board
of Missions has appropriated §6000
to open a hospital in Soochow, and
it is Dr. Larabuth's purpose on his
return to China to enter immediately
on the work of buying land and
erecting the necessary buildings.
Soochow is a promising field for
hospital work, and there can be no
doubt that if a hos|3ital is started

Ningpo, Cliina, cannot let the opportunity
which your removal from us affords, pass
away» without showing in some slight
degree the respect and regard we have
for you and tlic deep regret we shall ex-
perience in losing one who has been a
member of our connnunity for so many
years. Your prufos:sioual work among
the Chinese and foreigners here is widely
known and highly appreciated ; many
years of silent unobtrusive, yet unremit-
ting efforts, for the health of the Chinese,
itself speaks loudly and widely in pnxif
of your pi'ofessional skill, always accom.
panied with sincere and syni pathetic
attention. Your crowded dispensary and
well filled opium hospital ai'e the truest
testimony the Chinese can offer of their
appreciation of yonr important service.
Your departure will be deeply regretted
by every member of our community, both
native and foreign, who have known you
in your professional capacity or social
character. Our best wishes for the futui-o
will be with you, and regrets at yonr
removal from Ningpo, and many hopes for
your speedy return will follow you. To
give a more substantial expression of
regard for you, we beg your acceptance
of this cheque £or $200. We conclude
with best wishes for the happiness of your-
self, Mrs. Btirchot, and family.

138

MISSIONARY NEWS.

[March-

An Academy has been opened at
Ningpo by native pastors connected
■with the American Presbyterian
Mission of that city and Hang-
chow. Already * fourteen boarders
and thirteen day- scholars have been
secured, all of whom pay their own
tuition. This educational establish-
ment is entirely under the control
of natives.

We hear that the C. M. S. Mission
at JS'ingpo have had a little trouble
with the officials lately. Finding a
powder magazine in the neighbor-
hood of some land they owned they
sought through their Consul to
have it removed, and at length suc-
ceeded. Now the man who sold
the land has fallen into the clutches
of the officials, and will doubtless
eat bittenaess. — T. Union,

Hangchow. — The members of our
Tract Association have lately been
"considering the tract 5C J^ ^ ^>
well-known on account of its having
boon extensively circulated at many
of the triennel competitive examina-
tions held in different parts of the
country. The tract was divided for
convenience into two parts,two even-
ings being devoted to the considera-
tion of translations previously pro-
pared by two appointed members.
After the usual criticism of the
translation, tlie tract itself was con-
sidered, and now according to an old
custom the genei'al I'esults of the
criticism are presented to the readers
of the Recorder. The general opinion
was that the tract was a very good
one. Among many remarks the fol-
lowing may be noted. It was thought
that the idea in the mind of the writer
has been well worked out, tliat he
had done whxit many wiitcrs fail to

do, viz., keep to the point. It was
thought that the style of the book
would be likely to commend it to
scholars and that it would therefore
be a good book to distribute. The
remark was made that if this was
the way in which a Chinese Christian
could deal with a subject and bi'ing
it in BO intelligent a manner before
his I'eaders, that there was some
hope for the Native Church. Of
course the tract did not escape
adverse criticism. The printing
was referred to. Why print a tract
so indistinctly and badly when ex-
cellent type may be procured so
easily. What is worth doing at all,
is worth doing well. Let the general
appearance of a tract at least com-
mend it to those to whom it is given.
Some membei's thought that the
writer made too much of the 5c ^
and thought that more was said
about it than God's Word warranted.
One member stated that the book
would not sell, a colporteur em-
ployed by him having- had two
copies in a parcel of books for six
mouths without selling one, and
this although the price had been
reduced to five cash ; all the other
books had been sold again and again.
It was also thought that the writer's
views on the subject of Original
Sin were not very clear, and that
he did not bring into sufficient pro-
rainenco tliat sinlessness of Christ,
speaking of him rather as a most
excellent man. The best among
men rather than the one far superior
to all men. There wex'o also several
sentences pointed out that it would
have been better to omit or at least
alter considerably as they were liable
to be misunderstood. — A. E.

An "Illustrated Story Book on-

April.]

MISSIONARY N^WS.

139

Filial aiid Fraternal Piety" by Bev.
A. E. Monle can be obtained at the
"Church Missionary Society" agency
in Hangchow. The pi-ice is 20 cents.

The Rev. A. E. Moulo, B.D., of
Hangchow, at present on a visit to
England, lately read a paper on the
opium question before a meeting
of the students of the Cambridge
nniversity, which was followed by
an interesting discussion. His many
friends in China will be glad to
learn he hopes to be out here again
in the Autumn.

The Right Rev. Bishop Moulei
Mrs. Moule, two daug-htors and two
sons, arrived in China, by the P.
and 0. Co.'a str. Khiva on the-lOth
of February last. After a short
stay in Shanghai, during which
time he frequently preached in the
Cathedral, they proceeded to Ningpo,
on the 18th March. Having made
himself acquainted with the pro-
gress of the churches his Lordship
and family went on by native boat
to Hangchow, where he intends to
reside for the future.

*

Chinkiang. — Rev. M. L. Taft, of
the American Methodist Episcopal
Mission, has opened a station at
Chinkiang. It is expected to use a
steam launch to connect between
this new station and the head
quarters of the mission at Kiukiang.

#
Chefoo. — Rev. J. L. Nevius, D.D.,
has put forth some most praise-
worthy efforts for the material bene^
fit of the Chinese in the north.
He has recently imported from the
well known nurseries of Walling
Brothers in Oswego, Oregon, over
one hundred dollaj-s worth of fruit
and forest trees, currant and berry

shrubs, etc. These are all to bo
planted in Shantung and Chihli
Provinces either by various mis-
sionaries or by native farmers and
gardeners to whom they will bo
entrusted. Quite a number of the
shrubs and trees will bo presented
to the Chinese gratuitously, to see
what they can do with them and
from the others cuttings for grafts
will be made as soon as possible
and distributed among native fruit
growers. If the apples which were
grown last year upon a tree raised
by Dr. Nevius could be compared
with the native article, the value
of this undertaking would be seen
at once.

An auxiliary Chinese Religious
Tract Society has been started in
the province of Shensi. Article five
of the Constitution states : — •" Each
member who makes an annual sub-
scription of Tls. 2 or more to the
funds of the Society, or who gives
a month of his time annually to the
work of distribution shall be con-
sidered a member of the Society,
and be elegible for the Executivo
Committee." The officers for 1881
are : — Rev. T. Richard, Chairman ;
Rev. F. James, Treasurer ; Mr. H.
Schofield, Secretary. The Executive
Committee are : — Rev. T. Richard,
Rev. J. J. Turner, Rev. F. James,
Rev. L. B. Drake, J. W. Pigott,
Esq., and Mr. Schofield.

*
Tientsin. — We regret to Lear of
the death of Mrs. King, wife of the
Rev. A. King-, of the London ISIis-
sionary Society. Rev. C. A. Stanley
writes : — " Mrs. King reached Tien-
tsin with her husband less than a year
ago.bnt during those few months had
won the love and esteem of all who '

140

MISSIONARY NEWS.

knew her. Slie was woman of much
character and promise. She leaves
a babe of about five months. We
deeply sympathize wifh the bereaved
husband and child while also feeling
painfully that wo have lost a valued
personal friend. She suffered much
during the progress of the disease ;
but her end was peaceful and happy.
Rev. xiv. 13."

Newc HWANG. — The Scottish Bible
Society has made a grant of Corean
type to Rev. J. Ross, of the United
Presbyterian Mission. The quantity
is sufficient to print the Gospels by
Luke and John. A friend has pro-
vided a press for the use of this
Mission, "and," as another member
of the Mission writes us, " we are
now in a position to undertake the
printing of the Corean New Testa-
ment."

***
FooCHOW. — A member of the A.B.
C.F. Mission writes as follow : —
"Rev. J. E. Walker and family and
Mrs. Helen W. Osgood with her
four children left for the United
States on March 29th. Mr. Walker
and family seek a period of much
needed rest; and Mrs. Osgood, after
nearly eleven years of active mis-
sionary work, owing to her hus-
band's death last year, returns to
care for her family. It is proper
to add that this family will be
greatlj' missed from our circle. The
tokens of regard which have been
shown Mrs. Osgood by the natives,
more especially since the death of
her husband, points directly to the
high estimation in which Hho was
held by this class of people; and
the erection of a beautiful monu-
ment over the grave of the deceased, !

[March-
by Wie foi'eign community, evidences
their just appreciation of his char-
acter and work and their sympathy
with the bereaved family." They
left Shanghai by the mail steamer
on April 6th.

*#*
Amoy. — The Rev. D. Rapalje, of
the A. R. C. Mission, kindly sends
us the following: — "Nine men
belonging to a village called Lian
Hoa, have, for more than a year
past, attended church in the city of
Cbiang-chiu, at a chapel connected
with the American Reformed Church
Mission at Amoy. [Chiang-chiu is
from 30 to 35 miles inland from
Amoy.] On the 6th of Feb. last
they M^ere forcibly driven from their
homes by the head men of the
village, because they refused to con-
tribute towards the getting up of
an idolatrous procession. One of
them was dangerously beaten. His
.wounds were so severe that it was
with difficulty he reached Chiang-
chiu. He there entered complaint
before the District magistrate, who
examined his bruises and promised
to have the case attended to. After
a delay of 21 days, the magistrate
sent constables to the villagre to
make inquiries. Up to Feb. 23rd,
none of the expelled villagers ven-
tured to go back to their homes.
On Feb. 23rd, eighteen days after
being driven away, one of them
[not the man who was beaten] went
home to see his mother, who had
been falsely reported to be sick and
in need of his services. This false
report is believed to haA'^e been made
to bring him within the power of
his persecutors. At all events, he
went home on the 23rd, as above
stated, and was not allowed to return

April.]

to Chiang-chiu. On Feb. 28th, the
day on which the constables went
to the village to make inquiries
about the case of the man who was
beaten, this other man, who had
ventured to return home to see his
mother, suddenly died. As the
head men of the village had previ-
ously threatened violence to the
expelled villagers, if through their
complaint the magistrate sent con-
stables to the village, we have reason
to fear that this man has met with
a violent death. Meanwhile the
man who was beaten and the other
survivors dare not go home, al-
though the time has come for them
to attend .to the planting of their
fields. It should be added that,
subsequently to the death of the
man above spoken of, the man who
was beaten was summoned to the
ofi&ce of the District magistrate to
testify in his own case. The
Magistrate, in open court, ordered
him to promise that he would pay
his usual assessment for the sup-
port of idolatry. He refused ; and
the magisti*ate then ordered him a
hundred strokes on his cheeks. He
was then asked again whether he
would consent to pay his usual
assessment, and was threatened with
another hundred strokes if he re-
fused. So he was compelled to say
yes. His case was then dismissed.
The American Consul has kindly
taken up the case, but the native
magistrates have done nothing, so
far as we have been able to learn,
to secure the Treaty rights of the
Christians."

*
HoNGKONa. — Among the passengers
by the steamer Laertes, which left
Hongkong on March 12th for Lon-

MISSIONARY NEWS.

141

don, via ports of call, are the Righfc
Rev. the Bishop of Victoria and
Mi's. Burden. The Bishop and his
lady go home to recuperate, after a
good long spell of hard work, and
will, it is expected, return in about
twelve months hence.

*»*
Formosa. — During the past year
there have been considerable changes
on the mission staff. Mrs. Ritchie,
who after the death of her husband
at Tai-wan-foo in 1879 remained to
act as lady missionary, became so
seriously unwell in August of last
year as to compel her return home.
Towards the close of the year Rev^
Mr. Campbell returned from fur-
lough accompanied by Mrs. Camp-
bell. At the same time came also
Rev, Wm. Thow, M.A., and ^Miss
Murray to Join the mission for the
first time. The statistics for 1880
are as follows: — Communicants at
31st December, 1879, 985; adults
baptised during the year, 83 ; ad-
mitted to communion, having been
baptised in infancy, 1; received by
certificate, 4 ; restored to communion,
6; making a total of 1079. There
were suspended during the year
34, died 22. Communicants at 31st
December, 1880, 1023; children
baptised during the year, 128 ; total
baptised children, not yet admitted
to comunion, 367 ; members now
under suspension, 90; total mem-
bership of adults and children,
1480; excommunicated, 7. These
statistics apply exclusively to the
work of the English Presbyterian
Mission at Tai-wan-foo. The work
of the Canadian Presbyterian Church
in the North of the Island is
distinct. The adult baptisms (83)
show a slight falling off as com-

142

NOTICES OF RECENT PUBLICATIONS.

[arch-

pared with the year before (93) to
be accounted for mainly by the
short-handed condition of the mis-
sion-staff. It is interesting to notice
that for the first time the number
of members in full communion ex-
ceeds 1000. The first missionary
began work in Formosa in 1865.

***
Sandwich Islands. — Miss A. M.
Payson, for ten years a member of

the A.B.C.F. Mission at Foochow,
has again left her native land in
company with Miss Helen S. Norton,
to be connected with the Kawaiahao
Seminary in Honolulu. Some ten
other missionaries have lately gone
to these islands, two of whom are
formally connected with the Am-
erican Board, and all have gone in
some sense at its instance and under
its care.

i&lim »! %tuni ||ulilirates.

TJie Two Friends.

This is an edition issued by the
Hankow Tract Society of the well-
known and very acceptable tract of
that title by the late Rev. William
Milne, the second Protestant Mis-
sionary to China. Though his Mis-
sionary life was not long, yet he
continues to exert a widespread
influence by means of this valuable
tract. A greater number of copies
of this tract have been issued than pf
any other in this language. It is now,
nearly sixty years after the death
of its author, one of the most popular

tracts that have been written in
Chinese. This fact may well stimu-
late missionaries to special effort
in preparing tracts for circulation.
One such as this, which will by
reason of its excellence and suitable-
ness, be continued in circulation
with an ever-increasing enlarge-
ment, is worth years of pains taking
labor to prepare. Tracts which are
prepared with brains and prayer
will long perpetuate the usefulness
of their authors.

This is an illustrated tract showing
the evils of opium-smoking and
exhorting those who ai*e suffering
from this evil habit to abandon it.
The illustrations are the well-known
set of twelve, showing the conse-
quences of this destructive vice in
its successive stages, that it may
serve as a warning to those who
have entei'ed upon this dangerous
course of life. This tract appears

An exhortation to q^bstain from Opium.

very well adapted for general cir-
culation. It is very well printed
and does great credit to the printer
employed by the Hankow Tract
Society, by which this tract is also
issued. Illustrations can be used to
impress the evils of opium-smoking
better than in reference to any
thing else. It might be well if the
evils of this habit were printed in
a less costly form, as on a small

April.]

NOTICES OF RECENT PUB7.ICATI0NS.

143

sheet tract that would admit of
being circulated by the ten thou-
sand at a very small cost. We
would commend this matter to the
consideration of the Tract Societies.
A small sheet tract with these
illustrations of the evils of opium-
smoking that could be sold at one

or two cash a sheet would be a very
valuable addition to the sheet tract
literatui-e. It should be printed ou
good strong paper suitable to be
pasted up on doors and walls in
shops and houses and in places of
frequent resort and by the way
side.

Transactions of the Asiatic Society of Japan. Vol. VIII. Part IV. Dec. 1880

This part contains papers on the
following named subjects. The
seven gods of happiness. By Cai-lo
t*uini; translated b^ F. V. Dickins.
Manufacture of sugar in Japan. By
K, Ota. Influence of Chinese Dialects
on the Japanese Pronunciation of
ttie Chinese Part of the Japanese

language. By J. Edkius, D.D.
These are all papers of great merit,
and of value to those who are
interested in the subjects treated,
Copies of this and the other parts
can be obtained at Messrs. Kelly
and "Walsh, Shanghai.

HandbooTc of English- Japanese Etymologi/. By William Imbric. Tokiyo 1880.

This little work is designed to
help foreigners in the study of the
Japanese language. It was first
prepared by the author for his own
nse at the time he was himself
studying the language. It appears
to be very admirably adapted to
help in the acquisition of an accurate
knowledge of the language. It has
received very warm commendation
from E. M. Satow, Esq., of the
British Legation at Tokiyo, one of
the best living authorities in the

Japanese language. A work to aid
in the study of Chinese, construct-
ed on a somewhat similar plan and
illustrated with Chinese sentences
showing the peculiar idiom of the
Chinese would be great advantage
to those cdrnmencing the study of
Chinese. We would commend the
work to the examination of students
of Chinese as one from which
they would gain valuable hints
as to the method of studying
Chinese.

A Monthly lUusiraied Jour nat for ilie
This is an illustrated paper of twelve
quarto pages in English for those
inhabitants of India who have
studied the English language in the
numerous schools and colleges in
India where English is taught. The
fact that 8000 copies were required
for the second number shows what
a number of readers of English were

Educated Classes in India and Ceylon^

I ready to receive it and what &■

I want it supplied. It is printed

for the London Religious Tract

Society, and edited by the agent

of that Society for India, J.

Murdoch, LL.D. The character

and objects of the paper are thus

stated by the Editor in the first

i number.

144

NOTICES OF RECENT PTTB LIGATIONS.

[March-

The leading contents will be as
follows : —

1. Papers on India, giving the
results of inquiries into its history,
ancient literature, antiquities, &c.
An intelligent knowledge of our
native land, is one means of promot-
ing our interest in its welfare.

2. Descriptions of foreign coun-
tries. Macaulay says, " The im-
portance of geography is very great.
Indeed, I am not sure that it is not
of all studies that which is most
likely to open the mind of a native
of India." Instead of keeping jea-
lously apart, India should mix with
the great family of nations. At a
meeting of the Social Science Con-
gress in England, the late Sir Muttn
Coomaraswamy, of Ceylon, express-
ed a hope that the time would come
"when, "a Hindu crew, commanded
by a Hindu captain, should steam
into New York or London, in a
steamer built by Hindus in Bombay
or Calcutta."

3. Lessons from biography and
history, showing that the " pursuit
of knowledge under difficulties "
is possible, and how men of the
humblest origin may benefit the
■whole human i-ace.

4. Accounts of discoveries in
science, and inventions in the arts.

5. Brief notices of public events.

6. Hints on self-culture, both to
students and others who wish to
improve their minds.

7. The advocacy of sanitary, social,
and moral reform.

Lastly, articles on the religious
questions chiefly agitated in India at
the present day, and counsels to in-

quirers aftertruth and righteousness.

Progress in every respect, sani-
tary, intellectual, social, moral, and
religious, is our motto. May our
gi'eat Father in heaven, the God of
the spirits of all flesh, "without
whom nothing is strong, nothing is
holy," prosper the undertaking.

While original papers will appear
from time to time, the contents will
consist largely of extracts from great
English writers, and the best English
periodicals.

The Journal is issued at a low
rate, and its existence depends upon
its meeting with sufficient support.
The kind efforts of the readers are
earnestly solicited to obtain for it a
wide circulation.

This marks out a wide and very
interesting range of subjects. The
eight numbers already issued have
fully fulfilled the promise thus held
out. We anticipate for it great
usefulness in that country in this
period of transition, and rejoice to
see a paper so well conducted and
so well supported help on the pro-
gress of that people in every thing
that pertains to the highest welfare
of mankind. The illustrations are
well suited to the main object of
the paper. There have appeared in
different numbers the likenesses of
the Empress of India, and of the
Imperial Family of Russia, of dis-
tinguished statemen as Lord Ma-
caulay, Prince Gortochakoff, Gen.
Todleben and pictures of cities and
public buildings in India. We wish
this journal every success in its
benificient work of promoting Pro-
gress.

April.]

NOTICES OP RECENT PUBLICATIONS.

145

The Chinese Review. January- February, 1881.

This number of this valuable Re-
view contains the usual variety of
articles, book notices, &c. The
article in this number of special
interest and value is the first entitled
" Scraps from Chinese Mythology."
The text, which consists of transla-
tions from Chinese Authors is by
the late Rer. D. Ball, A.M., M.D.,
who was a most painstaking in-
vestigator of Chinese Books. He
left a quantity of MSS the result of
his researches on various subjects,
but not yet fully prepared for
publication. His son has done well
in preparing them and giving them
to the public. This article is *' A
Chinese notion of cosmogony and
the Genesis of man." The son Mr.
J. Dyer Ball has added to the text
in notes a very excellent compilation
from various authors Chinese and
Foreign of the views of the Chinese
writers in regard to the origin of
Heaven and Earth and all things.
Quotations are given from Martin's
Hanlin Papers, The China Mail,
Edkin's Religion in China, Williams'
Middle Kingdom, Chalmers Taou
Tih King, Doolittle's Social Life &c.,

Legge's Notions of the Chinese, &c.,
Mayer's Manual, The China Review,
Chinese Recorder, Daily Press,
beside various Chinese authors. All
these writers with the exception of
Dr. Legge agree in the view that the
Chinese writers and philosophers
had no conception of the creation
of Heaven and Earth and all things
by a self-existent spiritual Being,
These numerous authorities thus
cited confirm the statement made
by that erudite Chinese scholar,
the late Rev. Dr. Medhurst, who
was distinguished for his extensive
acquaintance with Chinese books,
viz. : that " Chinese have no idea of
Creation, as we understand the bring-
ing the world into existence." —
Dissertation on the Theology of the
Chinese, p. 16.

There are some writers also who
present the opinion that the Chinese
have no idea of the original creation
of man. It would be interesting to
make quotations from this able
paper. But most of our readers
who wish can see it in its complete-
ness by consulting this number of
the Review.

The Worship of Ancestors in China. By Rev. "W. A. P. Martin, D.D., LL.D,

This is a paper which was read
before the American Oriental Society
in New York city, October 28th. It
has been included in an edition of
the Hanlin Papers, recently pub-
lished in Shanghai, which are now
republished by Messrs. Harpers
Brothers, of New York. The first
sentence reads thus : " As the
Chinese language has preserved for
the students of philology one of the

simplest forms of human speech, so
in China the investigator of what
has been called the science of religion
may find certain phases of primitive
religion conserved to the present
day in a state of arrested develop-
ment." With the leading idea of
this sentence we agree; but we would
change one very important word in
it. Primitive of course means first
— the original. We would dissent

146

NOTICES OF RECENT PUBLICATIONS.

[March-

from the idea that the phase of
religion presented in ancestral wor-
ship was a part of the original
religion of mankind. The Author
used the word perhaps in the
secondary sense of ancient, early^
We hold, on the authority of the
Bible, that the primitive religion,
in the primary use of the word, of
the first parents of our race, was the
worship of the true God the Creator
of all things. But in the apostacy
from God consequent on the fall of
the race, we accept it on the testi-
mony of early records of many
nations, that ancestral worship was
one of the forms of idolatry which
took the place of the worship of one
God. That it was so in China, is clear
from a statement made on the second
page that from a very eai'ly age, say
B.C. 1150 "We find the national
religion consisting of three elements:
The woi-ship of Shang-tij 2. The
worship of powers supposed to pre-
side over the principal departments
of material nature ; and 3. The
worship of deceased Ancestors."
The writer might have placed the
date of these three elements in the
religion of the Chinese State at a
much earlier date, say B.C. 2255, for
all these elements are present in
the ceremonies of the State religion
as performed by the Gi'Cat Shun.
It is stated " He presented a burnt
offering to Heaven, and sacrificed
in order to the hills and the rivers,
and extended his worship to the
hosts of Shin. When he returned
to the Capital, he went to the culti-
vated ancestor, and offered a single
bullock." — Shu-Jcing, pp. 34-37.

Near the close of the article the
writer asks a practical question, viz..
In propagating Christianity, what

attitude ought missionaries to as-
sume towards that venerable insti-
tution ? The author answers this
by asking another. "Why not prune
them off (i.e. the excrescences) and
retain all that is good and beautiful
in the institution ? That which
is really objectionable is geomancy
and the invocation of the departed
spirits. The worship of ancestors
[pruned of these] would then h&
restored to the state in which Con-
fucius left it, or rather to that in
which he himself practiced it, as
merely a system of commemorative
rites. Whatever party takes this
position will have an immense ad-
vantage in the competition for
proselytes. Missionaries may nevef
accept of it. They may even, in
combating ancestral worship believe
themselves to be, like St. Boniface,
felliug the trees that shelter the
spirit of idolatry, instead of as we
think, clearing away those forests
that are necessary to the fertility
and beauty of the land." May the
gracious prayer of our blessed Lord
preserve his Church from accepting
any such tempox'izing policy. The
teaching of the great apostle of the
Gentiles, who had the full oppor-
tunity of seeing and knowing all
that was good and beautiful in this
institution of ancestral worship
among the Romans, with whom their
deceased ancestor formed one part
of the gods in each household, are
clear and explicit. "Wherefore, toy
dearly beloved, flee from idolatry."
1 Cor. X. 14. " What agreement
has the temple of God with idols ?
Wherefore come out from among
them, and be ye sepai'ate with the
Lord, and touch not the unclean
thing." 2 Cor. vi. 16, 17. The

April.J

jrOTlCES OF RECENT PUBLICATIONS.

147

loving John says : "Little children,
keep yourselves from idols." 1 Jo.
V, 21. And Paul again : "Abstain
from all ajjpearance oi evil." 1 Thes.
V. 22. While therefore wo would
fully and clearly teach and inculcate

the command of Jehovah"Honor thy
father and thy mother, that thy days
may be long in the land which the
Lord thy God giveth thee " we can
not give place, no not for a moment,
to the Chinese loorship of ancestors.

The Beligious Condition of Christendom : ascribed in a Series of Papers
presented to the Seventh General Conference of the Evangelical Alliance
held in Basle, 1879. Edited by the Bev. J. Mun-ay Mitchell, M.A., LL.D.,
London : Hodder and Staughton, 1880,

This work has been late reaching
us. Yet as its contents are of great
value to all interested in the re-
ligious condition of the nations of
the world we present a notice of it.
In order to enable our readers to
form some proper estimate of the
great variety of important informa-
tion which its pages afford we copy
some parts of the table of contents,
premising that the volume is of 500
pages 8vo.: —

Reports of the State of Religion in
various countries ; Switzerland, by
Pastor Guder, of Berne; Germany,
by Prof. Cremer, of Greifsesald;
France, by Pastor Babut Nimes.
Great Britain, by the Hon, and
Rev. E. V. Bligh; Holland, by
Prof. Van Oosterzee, of Utrecht ;
North America, by Prof. Scbaaf ;
Austria-Hungary, by Dr.Von Tardy,
of Vienna ; Scandanavia, by Prof.
Von Scheele, of Upsalu.

The unchangeableness of the
Apostolic Gospel : Prof, Von Orelli,
of Basle ; Prof. Godet, of Neuchalet ;
Dr. Baur, Court Preacher at Berlin;
Prof. Gess, of Breslan ; Pastor
Kabner of Eberfield.

The Evangelization in France,
Belgium and Italy. Conference on
the Training of ministers of theWord
of God, Prof. Gess ; Prof. Porret,
of Lausanne ; Dr. Baur ; Rev. W.
Hooper, Missionary at Lahore, India;
Herr Schott, Inspector of Missions
at Basle ; Prof. Reihm, of Halle ;
Pastor Schubart, of Mentone ; Prof.
Thomas of Geneva.

The Christian School in the Mo-
dern State: Pastor Zillcssen, of

Orsay ; Herr Von Lerber, of Berne ;
Pastor Edmond de Pressense, of
Paris ; Dr. Baur ; Count Von Bis-
mark — Bohlen, of Berlin ; Councel-
lor Wiese, of Berlin.

Conference on the Education of
Christian Teachers: Duty towards
Workmen, Herr Steinheil, Manu-
facturer at Rothan. Herr Karl
Serasin, President.

Revival of Christianity in the
East: Dr. Fabri, Barmen; Herr
Techopurean, of Constantinople ;
Dr. Marulis, of Serres ; Mr. Thou-
maian, Lausanne.

Conference on the Press : Pastor
Jonoli, of Basle ; Pastor Edmond di
Pressense. Rev. L. B. White, of
London ; Pastor Qusstorp, of Duch-
oron ; Pastor C. von Nathusurs ;
Mr, Richard Turner, of London ;
Rev. T. T. Waterman, of London.

Missions to the Heathen : Prof.
Christleib, of Boom ; R^v. William
Arthur, of London ; Pastor Barde,
of Vandoeuvres, Rev. J. Murray
Mitchell, of Endinburgh.

Special Conference on missions to
the Heathen.

1. Rivalry in Missions. 2. The
Lepsius alphabet for China.

Jewish Missions. — Special Con-
ference on Jewish Missions.

The Anglo-American Section.

Sunday schools. Christians united
as an Evidence of the truth of
Christianity. The present state of
Religious Liberty, Socialism.

Appendix.

Conference on Temperance. Con-
ference on Young Men's Associa-
tions. Conference on the School

148

NOTICES OF RECENT PUBLICATIONS.

question in Austria. Conclusion of
the Conference.

Many of the papers read at the
meetings were of great and per-
manent value and interest. The Re-
port of Prof. Christleib on Missions
to the Heathen has been enlarged
and given to the churches in a
book of very great and universal in-
terest. This indicates that the great
command of our ascended Lord is
of increasing interest to his Church.

The interest which was felt and
manifested in the discussion by two
distinguished continental Professors
of " The unchangeableness of the
Apostolic Gospel" indicates that the
foundation of the Church abides
sure, resting upon the great corner-
stone which has been laid, even the
Lord Jesus Christ.

The leading thoughts of Prof.
Von Orelli's address are emboded in
the following theses. "1. The Gospel
in which the Apostles, according to
the teachings of their Lord, pro-
claimed a Divine salvation to the
world has for its basis the atoning
death and resurrection of the Lord.

2. The Christian doctrine of all
ages is attached to these two histori-
cal facts as its needful foundation.

3. The Apostolic Gospel has proved
its saving efficacy in all times,
among all races, to all nations, to
every class of culture. 4. The same
Gospel alone responds to the deep-
est needs of the present, and is
alone able to solve the greatest
problems of the future,"

The following theses contain the
leading thoughts of Prof. F. Godet's
very excellent paper: — " 1. The im-
mutability of the Apostolic Gospel
applies very specially to what the
Apostles teach regarding the person
of Christ. 2. We cannot infringe

on the doctrine of the personal
Divinity of the Saviour, as taught
by the Apostle.s, without weakening
the religious and moral power of
the Gospel. 3. Christianity thus
weakened, would be powerless to
contend successfully against its old
enemies Materialism and Jewish
Deism. 4. The pressing duties of
Evangelical Christians, then, is to
render explicit testimony to the
personal Divinity of the head of the
Church."

At the conclusion of the discus-
sion the President read the theses
of both speakers. The full concur-
rence of the Conference in these
sentiments was expressed by the
repetition of the Apostles' Creed.
The concurrence of such a body of re-
presentative men from the churches
of the continent of Europe, Great
Britain and America in such
opinions as the fundamental doc-
trines of our Holy Religion in this
day of latifcudinarian views is a
most gratifying and assuring fact.

The views of the Conference in
regard to the Lepsius Alphabet
were expressed in the following
resolution : " Without giving any
opinion on the question before us,
the Evangelical Alliance, expresses
the wish that this discussion [in
relation to the use of the Lepsius
Alphabet] should be brought to the
knowledge of the various Missionary
Societies, and that they should be
requested to take up the question
of the adoption of the Lepsius
Standard Alphabet in the different
Mission fields, especially in China,
for fresh consideration."

Our readers will find in the
papers which make up this volume
many of surpassing interest.

[March

THE

^40ttd^t[

MISSIOiNARY JOURNAL.

Vol. XII.

MAY- JUNE, 1881.

No. 3

THE STATE RELIGION OF CHINA,

Bt Inqcirsr.

1. The Chinese Repository. 20 Vols. Canton: 1832-51.

2. The Chinese; A general Description of China and its Inhabitants. By

John Francis Davis, Esq., F.R.S. London: 1840.

3. China; its State and Prospects. By W. H. Medhurst, of the London

Missionary Society. London : 1840.

4. The Middle Kingdom ; A Survey of the Chinese Empire and its Lihabitant^.

By S. Wells. Williams. New York : 1847.

5. Keligion in China; A brief account of the three lieligions of the Chinese.

By Joseph Edkins, D.D. Second Edition. London : 1878.

6. Confucianism and Taoism. By Robert K. Donglas, of the British Musenra,

and Prof, of Chinese at King's College London. London : 1879.

7. TJie Eel ig ions of China. By James Legge, Professor of the Chinese

Language and Litei-ature in the University of Oxford. London : 1880.

T?VERY thing connected with an ancient and populous Empire, is a
matter of great interest to all students of the institutions that
are found among the various nations of the world. It is a generally
accepted proposition that no institution exerts so great an influence
upon the character of a people as the prevailing religion.

These several works on the general history and institutions of
China, have devoted some chapters to the special consideration of
the reli(jio7is of this people ; while the other volumes are exclusively
occupied with this subject. It is not my purpose at this time to con-
sider the three religions of China. I restrict myself to the considera-
tion of The State JRelif/ion of this kingdom. It would appear to most
persons, that, when the religion of a people is set forth in a series of
Books, which have come down from Ihe earliest ages of that people;
that, when there is a ritual for the regulation of the services which
are established by Imperial authority; and, when this religion is open
to the observation and study of all its ceremonies and worship, which
arc thus authoritatively prescribed, there would, be no difference of

150

THE STATE RELIGION 0? CHINA.

[May.

opinion, among the students of their history, in regard to the funda-
mentals of this system of worship. It is, however, a matter of history
that widely different views have heen entertained in regard thereto ;
and that a long continued discussion was maintained, by those who
thus held different views,, during the whole of the 17th century, on
snch essential 2)omfs of this religion 'as the following, viz. ; To what
object, or Being, is the Imperial worship offered, and what is the
nature of the rites which are observed in honor of the sage Confucius,
and deceased Parents, by the Chinese officers, scholars and people.
The exact points thus discussed during the 17th century may be best
stated in the language of the Historians of that period. The Pro-
testant writer Mosheim, in his Ecclesiastical History, states them thus.
"This controversy may be all embraced under two heads. (1). The
Chinese call the supreme god whom they worship, Tien and Shang-ti ;
that is, in their language, Heaven. The Jesuits transferred this
name to the God of Christians ; whence it seemed to follow, that they
thought there was no difference between the chief god of the Chinese,
and the infinitely perfect God of the Christians ; or that the Chinese
had the same ideas of their Tien or Heaven as the Christians have of
God. The first question therefore is whether the Chinese understand
by the" words specified, the visible material heavens, or- the Lord of
heaven ; that eternal and all perfect Being whose throne is in the
heavens ; that is, such a God as Christianity presents for our worship.
The Jesuits maintain the latter opinion. (2). The second question is,
whether those honors, which the Chinese are required to pay to the
souls of their deceased ancestors, and all the literati to Confucius, the
oracle of the nation, are civil honors, or religious ; whether they are
sacrifices, or, only regulations established for state purposes. The
Jesuits say that the Chinese do not offer religious worship to the souls
of their ancestors, nor to Confucius ; and hence they conclude that it is
allowable for Christians to observe these sacred rites of theiB.country."
Mosheim's Ecclesiastial History, New York 1844, Yol. ii. pp. 253-254.
These points are stated by the Roman Catholic Historian M. L. Abbe
Hue in -his " Christianity in China, &c.," as follows : " Father Ricci
thought Tien or Heaven, as conceived by the educated classes, was
not the material and visible one, but the true God, the Lord of
Heaven, the Supreme Being, invisible and spiritual, of infinite perfec-
tion, the Creator and Preserver of all things j the only God, in fact.
He was also persuaded that the sacrifices offered to ancestors were
purely of a civil nature, and had nothing whatever of a religious or
idolatrous signification." Yol. ii. pp. 225-29. Father Longobardi,
who was selected by Father Ricci to succeed him iu the administration

June.] THE STATE SKLIGION OF CHINA. 151

of the Jesuit Mission, ''looked at all these Chinese customs from a
very different point of view. The esteem that he had felt for the
talents and virtue of Father Ricci had induced him, before, to suspend
his judgments ; but when he found himself placed at the head of tho
mission, he considered it his duty to examine this important question
with greater attention. He set himself seriously therefore to his
study of the works of Confucius,: and of his most celebrated com-
mentatorsi and consulted such of tho literary men as could throw light
upon the subject, and in whom he could place confidence. Father
Longobardi wrote a book on the subject, in which it was examined to
the bottom; and in which he came to the conclusion, that the Chinese,
in reality, recognized no divinity but Heaven, and the general effect
that it had upon the beings of the universe ; and the customs of China
appeared to Longobardi, and the missionaries that took his side, as an
idolatry utterly incompatible with the sanctity of Christianity." pp.
229-30. The dissension on this subject, which was known by the
designation " the question of the E-ites," commenced amongst the
Jesuit missionaries themseh'es, about the year 1610, before the arrival
of missionaries of the other orders. Jesuits of talents and learning
were found on opposite sides in this discussion. " We have already
said that from the very commencement of the Society of Jesus in
China, there had" arisen among them differences of opinion 'from which
had originated two schools, that of Father Ricci who was disposed to
allow the widest toleration of the rites of the Chinese ; and that of
Father Longobardi, who saw nothing but superstition in the worship
paid to Heaven, to Confucius, and their ancestors." Vol. lii. p. 2.
On the arrival of the Missionaries of the Dominicans and Franciscans
" they did not join the school of Father Ricci which had been con-
siderably in the majority, but they reinforced 'that of Father Longo-
bardi." p. 3. It was in 1633 that some of these orders arrived in
Fohkien from Manila. When the missionaries from the French
Society of Foreign Missions arrived in China in 1684 they also, after
due examination of the subject, concurred in the views of Longobardi.
This controversy between some of the Jesuits on the one side,
and others of the Jesuits, supported by the Dominicans, (who were
■considered the ablest theologians of the Catholic church in that
century), Franciscans, and the French missionaries, (some of whom
were Doctors of the Sorbonne), on the other side, continued from 1610
to 1704. In 1699, Pope Innocent xii. appointed "a Congregation"
composed of several cardinals and other learned men to investigate
the subject thoroughly, in order that a Jinal decision might be given
in a matter which had been so lon^ under discussion and concerning

152 THE STATE RELIGION OF CHINA. [May-

which temporizing decisions had hitherto been given. This Congrega-
tion had presented to it the views of both parties fully ; and most of
the written papers and books, which the discussion had called forth
during the ninety years of its continuance, were laid before it for
examination.

After a long protracted consideration of the subject, and a full
examination of all the books and writings in reference to it, which
were submitted to them, the Congregation presented its report to Pope
Clement xi, (who had succeeded Innocent xii.) in Nov. 1704. In
accordance with the conclusions arrived at by the Congregation, and
the reasons therefore given in the report, Clement xi. issued his decree
of 1704 as follows : — " It was with this view, that, on the 20th Nov.,
1704, we confirmed and approved by apostolic authority the answers
given by the Congregation of our venerable brothers the Cardinals of
the Holy Roman Church (committed and deputed by the same
authority to be Inquisitors General against heresy throughout the
Christian republic) touching this same affair of China. After a long
examination begun under our predecessor Innocent xii, of happy
memory, and after the arguments on both sides had been heard, as
well as the sentiments of a great number of theologians and other
qualified persons.

The decisions given in their answers are the following : — " That
since in China, the most high and good God cannot be named by the
names given to him in Europe, we must, to express our idea of him,
employ the words Tien Tchou, that is to say the Lord of Heaven, now
for a long period received and approved by the missionaries and the
faithful in Christ ; but that the names " Tien " Heaven [in the Latin
coelum], andShangti, Sovereign Emperor, must be absolutely rejected.
That for this reason it must not be permitted that tablets bearing the
Chinese inscription " King Tien," adore Heaven, should be placed in
Christian churches nor retained there for the future, should they have
been previously so placed." Vol. iii. pp. 409-10. This answer was
evidently given in consequence of the proofs supplied to the Com-
mission for investigating the subject that Tien, as the object the
Chinese worship, is the visible Heaven or sky regarded as a god. It
was thus forbidden to be used to designate the true God, because of
the liabilit}'' that those who had been accustomed to use it in this way,
would, if it was used in speaking of the God of the Christians, suppose
that the true God was the same as deified Heaven. That this was a
proper consideration on which to base their decision must be evident
to every reflecting mind. For it is a most universal law of the
association of ideas in the use of words, that the same natne or designa-

June.] THE STATE RELIGION OF CHIXA. 153

Hon reiers to the same per S071 or oh ject The strength and clearness
of their conviction in the minds of the congregation that Heaven
meant the deified sky are manifest from the fact that the decision
required the removal of an inscription " Adore Heaven " which had
been given by the Emperor Kang Hi to the church recently erected
in Peking, which removal would of course give great offence to the
Emperor Kang Hi who had presented it.

This decree of the Pope is, therefore, not to be regarded as one
that is to be accepted because of Papal authority. But the conclusions
arrived at in this report and embodied in the Pope's Bull commend
themselves to the acceptance of the Christian world by the most
weighty considerations that can influence the judgment of mankind.
The Congregation was composed of competent and able men. Both
parties were fairly and fully heard. Time enough was taken by the
members to become acquainted with the whole subject in all its details
and bearings. During these ninety years of discussion the Jesuits,
who pursued the temporizing policy to secure the easy introduction of
Christianity, had basked in the sunshine of Imperial favor ; they had
been at court all the time, casting cannon for the Emperor, surveying
the empire and making maps of all the provinces, acting as his
embassadors in important embassies, filling ofiices of state, correcting
his astronomical tables and preparing astronomical instruments, &c.,&c.;
some of them were made grandees of the state, and their ancestors
were*ennobled with great ceremony and parade as if they were Chinese.
While the members of the other party, whether of the Society of
Jesus, or connected with the other Orders, had been banished from
Court -and many of them had endured persecution. These latter were,
in all respects, fully equal to their opponents in Chinese learning, and
much their superiors in devotedness and zeal as Christian Missionaries.
If the decision was in favor of the temporizing policy of the Hicci
school, a continuance of Imperial favor might be expected; and a conse-
quent rapid spread of lloman Catholicism. But if the decision was
against that polic\' then the Imperial displeasure would be manifested,
the missionaries would all be driven away from the capital, and the
Christians persecuted. This decision was given against the course
hitherto pursued by most of the Jesuit missionaries in China, and in
which they were supported by the main body of the Society of Jesus
in Europe, when that Society was at the time. of its greatest prestige
and influence. The success, under such circumstances, by the school
of Longobardi, is an illustration of the truth of the adage " Truth is
mighty and will prevail." A decision arrived at after such a com-
plete investigation of the subject, and in the face of such trying and

154 THE STATE RELIGION OF CHINA. [May-

disastrous consequences, has a high claim to he regarded as one given
from a deep conviction of its justice and righteousness for if the
decision had been given with a view to promote the worldly success
and outward enlargement of the missions in China, it would have
heen just the opposite from what it was. This decision was not only
accepted by all the missionaries of the Roman Catholic and Greek
Church, but by all the early Protestant missionaries, as the Rev. Drs.
Morrison, Milne, Medhurst, Bridgeman, Abeel, Boone and others,
after full examination of the question by themselves ; 4ind also by
other sinologists as the Hon. J. R, Morrison, Sir John Davis, and S.
W. Williams, LL.D. The distinguished Lexicographer and Translator,
Dr. Morrison, in the last year of his life, published, from the collected
statutes of this Dyi^ysty, a statement in Vol. iii. page 49 of the
Chinese Repository, a list of the objects, of state worship. No mission-
ary since his time has had a better opportunity of studying the subject
than Dr. Morrison had. He had access to nearly all the publications
of the Jesuits : he had a better Chinese Library than any one has
had since. His linguistic studies in the preparation of his Dictionary,
and in his work as Translator to the East India Company, and to the
Embassy to Peking under Lord Amherst, all afforded him great
facilities of investigation. He states that the whole number of objects
worshipped are thirtij, of which the first and chief is the Heaven or
sky. They are divided into three classes. The imperial ritual pre-
scribes the sacrifices that are to be oflPered to each class, and to' each
object of each class. In the first class there are four objects. These
are entitled to receive the great Sacrifices. " The first of these is" Tien,
the heaven or sky. This object is otherwise called the azure heavens ;
and the imperial concave expanse. The 2nd is the Earth ; the 3rd is
the Imperial Ancestors; the 4th are the gods of the land and the grain."
The objects which receive the medium sacrifices are 5th, the sun ; 6th,
the moon ; 7th, the manes of the Kings and Emperors of former ages ;
8th, the ancient master Confucius ; 9th, the Patron of agriculture ;
10th, the ancient Patroij of the manufacture of silk; 11th, the heaven-
gods; 12th, the earth-gods; 13th, the god of the passing year. Those
who receive the small sacrifice are 14th, the ancient Patron of the
healing art and other benefactors of the race; 15th, the stars ; 16th, the
clouds ; 17th, the rain ; 18th, the wind ; 19th, the thunder ; 20th, the
four great mountains of China ; 21st, the four seas ; 22nd, the four
Rivers ; 23rd, the famous hills ; 24th, the great streams of water ;
25th, military flags and banners ; 26th, the god of the road where an
army may pass ; 27th, the god of cannon ; 28th, the gods of the gates ;
29th, the queen goddess of the ground ; 30th, the north pole &c."

June.] * THE STATE RELIGION OF CHINA. 155

Sir Jolin Davis in his work on China copies from this statement- and
accepts this statement, thus extracted from the collected statutes, of
the objects of state worship as correct.

The Rev^ Dr. Medhurst, in the chapter of his book which relates
to religion, while he does not refer specifically to the state religion
says: " There are, in the works of Confucius some allusions to heaven,
as the presiding power of nature, and to fate as the determiner of
all things; but he does not appear to attribute originality to the one,
nor rationality to the other; and thus his system remains destitute of
the main truth, which lies at the basis of all truth, viz: the existence
of a self-existent, eternal and all wise God." p. 186. "This expression
" equal to heaven " is oft repeated by the Chinese with reference to
Confucius ; and there can be no doubt that they mean thereby to place
their favorite sage on a level with the powers of nature, and in fact to
deify him." p. 152-3.

Dr. "Williams in his work, which has come to be considered as
the standard work on China, pp. 233-4 of Vol. ii. accepts the state-
ment as translated by Dr. Morrison in regard to the objects of state
worship, as the official and author Hat ice statement.

Thus it appears that the decision of the Congregation which was
appointed to consider the question of rites was accepted as correct by
Roman Catholics, Greek Catholics and Protestant Missionaries and
Historians till 1852. In his Book " The notions of the Chinese
concerning God and spirits," the Rev. Dr. Legge expressed himself as
follows : after quoting some of the prayers and odes which were used
at the sacrifice offered to Heaven at the winter solstice, as given in the
collected statutes of the Ming dynasty, he says, " Let the descriptions
which are contained in these sacred songs be considered without pre-
judice, and I am not apprehensive as to the answer which will be made
to the question * Who is he whom the Chinese thus worship ? * I am
confident the Christian world will agree with me in saying * This God
is our God.'" And in his recent letter to Prof. Miiller, he says "My
own view in opposition to Int3[uirer is .that Tien is the name, not of
the chief god of the Chinese, but the name by which they speak of
Him, who is the one Supremo Being over all. I maintain that when
they use the name in this way, they do not think of the material
heavens at all." See Chinese Recorder 1881, p. 39. Thus Dr. Legge
expresses his views. As I understand his language, he holds the
same view in reference to the object worshipped as the Ricci school.
He defended this view in his book on " The Notions of the Chinese "
&c. He has reproduced and defended this opinion in the Book quoted
at the head of this article. It is my purpose to confine the discussion

156 THE STATE RELIGION OF CHINA. [May-

ill the remaining pages of this paper to these points, viz, what Being
or object is worshipped by the Emperor of China under the designation
of Heaven ; and second, is their worship monotheistic ? For in con-
nection with the opinion that by Heaven is meant the true God, Dr.
Legge holds the opinion that the worship by the Chinese Emperor
is monotheistic. As the view of the second question will help to
arrive at a conclusion on the first question, i will consider the latter
question first.

At p. 16 of his Bo6k on the Religions of China, Dr. Legge says
" Five thousand years ago the Chinese were monotheists ;" at p. 23
the heading of a paragraph reads " The Shu King and its evidence
concerning the worship of Yao and Shun is a monotheism, with an
inferior worship of spirits." At p. 51 " The original monotheism of
the Chinese remains in the state worship of to-day." In opposition to
these statements I will show that the Chinese are Polytheistic, and
that in their state religion they worship a plurality of objects. It is
here necessary to define the terms in use. Monotheism is defined in
Webster's Dictionary thus " The doctrine or belief in the existence of
one God only." In Chambers' Dictionary it is defined thus " The
belief in only one God." Polytheism is thus defined by Webster
quoting Stilliugfleet " The doctrine of a plurality of gods, or invisible
beings, superior to man and having an agency in the government of
the world." A distinguished writer in Johnson's Cyclopedia defines
polytheism thus, "Polytheism distributes the perfections and functions
of the infinite God among many limited gods." Vol. ii: p. 587. Let
us see what the Chinese themselves say in regard to this matter.
The ritual of this dynasty, as established by Imperial authority as
quoted above says, there are thirty persons or things, that are to be
sacrificed to. Sacrifice is considered the highest act of worship. Of
these, /o«r are entitled to equal honors, and receive the great sacrifice.
The worship of these many objects has come down from the very
earliest times. The inauguration of Shun, who succeeded Yao ** took
place in the temple of the accomplished ancestor." This implies the
existence of ancestral worship at that time. Then, after his accession
to the throne, " He sacrificed specially, but with the oidinary forms
to Shang-ti ; sacrificed to the six objects of Honor ; offered the appro-
priate sacrifices to the hills and rivers, and extended his worship to
the host of the shin." The Shu King, as quoted by Dr. Legge in
his Lectures p. 24 reads " Thereafter in his tours of inspection, he
sacrificed, " presenting a burnt sacrifice to Heaven, and sacrificed in
order to the hills and rivers." On his return therefrom "he went to
the temple of the Cultivated Ancestor, and offered a single bullock."

June] THE STATU RELIGION OP CHINA. 157

p. 25. Notwithstanding those explicit statements of the authorized

Ritual, and of the Shu King as to the plurality of objects which are

worshipped, Dr. Leggo appears to hold to a monotheism different from

that implied by the meaning of the word as given above. He says

" The Shu King, and its evidence concerning the worship of Yao and

Shun as a monotheism, with an inferior worship of spirits." It is not

clear what is his meaning in this sentence ; but it would appear that

he holds that where there is the worship of a chief Power with a

worship to subordinate objects it is still a monotheism, especially if he

withh()lds the name gods from the subordinate objects. This view

of (he meaning of monotheism is ot course different from the definition

given above from recognised authorities. It is also the fact that in

every heathen nation, the gods which have been worshipped have

been of different classes and positions. Among the Greeks and Romans

there were the Celestial, the Terrestrial, and Infernal gods ; gods of

the sea, and of the land, of the hills and the rivers ; the greater and

the less gods. The Lares and Penates of the Romans were included

among the gods. But I will now proceed to show that there are four

persons or things in their Pantheon that are entitled to the same

honor and sacrifice. They are Heaven, Earth, the Imperial Ancestors

and the gods of the land and of the grain. The Imperial statutes

explicitly so state it. In the letter to Prof. Miiller see Chinese Recorder

for 1880, p. 175, I have quoted from the Book of Rites a passage

in which it is stated that the sacrifice to Earth is made equal to that

to Heaven, "because the merit of Earth is equal to that of Heaven "

But not only is it said that the Imperial Ancestors receive the great

sacrifice as Heaven and Earth do, but they are the joint and equal

recipients of the sacrifice offered to Heaven at the Winter Solstice

and to Earth at the Summer Solstice. The tablets of the Imperial

Ancestors are placed on the highest platform of the altar in immediate

proximity to the tablet to Heaven, while the tablets of the secondary

recipients are placed on the platform next below. The equality of the

ancestors with Heaven is indicated by the place the characters for

them occupy on the page of the ritual. They are placed on a level

with that of Heaven. This is also stated formally in the language

used in reference thereto. They are said to i^ei Heaven ^£ ^ i.e.

" to be the mate or equal of Heaven in receiving the sacrifices." Dr.

Morrison in his Dictionary defines the expression p'^ci hiang "an equal

enjoyment of sacrificial rites with Heaven and Earth." Dr. Legge

at page 211 of the Shu King says : ";>V/ Shang-ti f (* _t ^ has two

meanings. It is spoken of the virtue of a Sovereign, so admirable in

the present or the past, that he caii be described as the mate of

158

THE STATE RELIGION OT CHINA.

[May.

Shang-ti ; as a sovereign on earth, the one correlate of the Supreme
Sovereign above. It is spoken, also, of the honours of a departed
sovereign, exalted to association uith 8hang-ti in the great sacrificial
services rendered to Him by the reigning Emperor." It is to this
last use of the word that Dr. Morrison refers. This equality of the
Imperial ancestors is constantly referred to at the time of the offering
of the sacrifices. Again at p. 478 Dr. Legge says : *' P'ei Tien
declares the fact of their being associated with Heaven in the
sacrifices to it. In the present dynasty all its departed Emperors are
so honored at the great sacrificial ^services." In the Shi King at p.
576 Ode 7, he writes thus, this is "an ode appropriate to a sacrifice
to King "Wan, associated icith Heaven, in the hall of audience. We
must suppose that the princes are all assembled at the royal court,
and that the king receives them in the famous hall. A sacrifice is
there presented by him to Shang-ti, and icifh him is associated King
"Wan, the two (viz., Heaven and King "Wan) being the fountain from
which, and the channel through which, the Sovereignty had come to
the House of Chow." At p. 330 of the Shu King, we find this
narrative, " Two years after the conquest of the Shang dynasty, the
King {i.e. King "SYoo) fell ill, and was quite disconsolate. The two
dukes said 'let us reverently consult the tortoise concerning the King;'
^but the duke of Chow said, 'you may not so distress our former ,King.'
He then took the business on himself, and made three altars on the
same cleared space.* * * The convex symbols were put on their altars,
and he himself held his mace, while he addressed the Kings T'ae, Ke
and "Wan. The grand historian, bi/ his order, wrote on tablets the
prayer to the following effect: — A. B. your chief descendant is suffering
a severe and dangerous sickness ; if you three Kings have in heaven
the charge of watching over him. Heaven's great son, let me. Tan, be
a substitute for his person.* * * Oh do not let the Heaven-conferred
appointment fall to the ground [i.e. by his death] and all our former
kings will also have a perpetual reliance and resort. I will now seek
for your orders from the great tortoise. If you grant what I request,
I will take these symbols and this mace, and return and wait for the
issue. If you do not grant it, I will put them ,by. The King then
divined by the three tortoises, and all were favorable. He took a
key, opened and looked at the oracular responses which were also
favorable. He said according to the form of the prognostic, the King
will take no injury. I, who am but a child, have got his ajjpointment
roieurd by the three kings, by whom a long futurity has been consulted
for. I have to wait the issue. They can provide for our one man."
This passage throws great light on this whole subject. The appoint-

June.] THE STATE RELIGION CTF CHINA. 159

nient of the Buler or King is constantly spoken of as made by Heaven ;
here the renacal of the appointment is ascribed to those ancestors the
three kings. This shows what is meant by fheir association with
Heaven in managing the affairs of the Empire. The recovering of the
King is also ascribed to them. If this narrative does not bring to us
the statement of divine worship rendered to the souls of the deceased
kings, then language cannot convey the idea. In Livy's History,
book I. chap. 32, as quoted by Dr. Medhurst in his " Inquiry &c.,"
page 75, we have an example of prayer addressed to the deified
Homulus, designated Quiriuus, in conjunction with other gods. The
statement reads thus "Audi, Jupiter et tu Juno, Quirine, Diique
omnes coelestes, vosque terrestres, vosque inferni audite." Was this
praying to these various gods together with a deified mortal, the
founder oi the city of Rome, the worship of tnani/ gods, even though
Jupiter was the chief god and the patron god of Rome ? The general
consent of historians so considers it. For the same reasons which
lead to this conclusion in reference to the Roman worship, this joint
worship of Heaven, the Earth and the imperial ancestors must be
regarded as a worship of a plurality of gods by the Chinese. The
distinguished Emperor Kang Hi, the most enlightened one that ever
occupied the throne of China, in his will and testament, ascribed all
the prosperity of his long and prosperous reign to the " invisible help
of Heaven, Earth, his Ancestors and the gods of the land and the
grain." * Each Emperor of this dynasty as he ascended the throne
announced his ascension to the throne to "Heaven, Earth, the Imperial
Ancestors, and to the gods of the land and grain."! (See pamphlet on
"S/i(nig-fi" by Inquirer, p. 33). How widely different is all this from
the monotheism of Western nations. Their Rulers say ** By the grace
of God, Emperor, &c." The national anthem sounds clear "God save
the Queen," and the other declaration " In God we trust, &c." No,
no, according to the common and generally accepted us^ of language
the Imperial worship of China is not monotheistic but polytheistic. It
cannot be compared with the monotheism of Mohammedism any more
than it can be with that of Christianity.

At page 30 of the "Lectures" Dr. Legge attempts to explain
away the statement of the Classics that the Chinese regard Heaven
and Earth as two divinities, quoting a passage front the Shu at
p. 283 as follows :—" Its first Sovereign (b.c. 1122) in a Great
Declaration made to his adherents when he had taken the

*~^ r^ 3^ iik ^ ^ It ^'^ fit. 1 m .^. ± f^-

"t m^.^^\t'^Vmt±^. E 5t :5^ ^ feg tS X 5l 5t 1 * JS-

ICO THE STATE RELIGION OF CHINA. [May-

field against the last Ruler of Yin, said "Heaven and Earth is
the Parent (lit. the father and the mother) of all creatures, and of
all creatures, man is the most intelligent. The sincerely intelligent
(among men) becomes the great sovereign, and the great sovereign is
the Parent (lit. the father and mother) of the people. But now,
Shaw, the King of Shang, does not reverence Heaven ahove, and
inflicts calamities on the people below." Heaven and Earth pass
immediately, you perceive, into the one name Heaven ; notwithstanding
the dualistic form of the expression, it is only one that is the parent
of all." In a note ho adds " Heaven and Earth is no more plural
than is the sovereign who is also the father and mother of the people."
This must appear to all readers as very special pleading in advocacy
of an opinion. Heaven and Earth nominatives to a verb in the
singular, &c., &c. But let us see how the Chinese understand the
matter ; whether they consider Heaven and Earth are two distinct
gods or only one. At p. 280 of Chi. Clas., Vol. i., we read: "When the
completely sincere man is able to assist the transforming and nourish-
ing powers of Heaven and Earth, he may with Heaven and Earth
form a ternion."* The function of Heaven, as one of the Parents of
all things, is stated to be that of transforming: the function of Earth
is nourishing. The man who can assist them in their functions forms
with Heaven and Earth a trio. According to common arithmetic it
requires two and one to make three. But according to Dr. Legge's
reasoning as above given — that Heaven and Earth are only one, — one
and one make three, a conclusion from which the Prof, of Mathe-
matics in Oxford, M'ould probably dissent. The explanation to this
passage of "The Mean" reads: "The sincere mau, with Heaven and
Earth, stands even and makes three. Heaven's place is above, Earth's
place is below, the sincere man's pla. e is between ; therefore it is
said they stand even and make three." f The distinct duality of
Heaven and Earth as two objects of worship is clearly expressed in
an ode which is sung during the sacrifice to Earth at the summer
solstice, which reads thus: "The brilliant flags follow the cloudy way;
the flying dragon mounts the high heaven ; the virtues and actions of
Earth are perfect ; by thy care over all within the four seas there are
no troubles; the Compeer of the Imperial Arch, thou art [one of] the
Two greatOnes; thou dost keep in peace the people of the Earth below."+

June.] THE STATE RELIGION OF CHINA. ICl

Having thus proved, by these incontrovertible proofs, that the
worship of the state reh'gion of China is polytheistic, I proceed to
consider what Being or object is referred to in this worsliip by the
designation Tien or Heaven. Dr. Legge says in his letter to Prof.
Miiller (see Chinese Recorder for 1881, p. 38) "let the reader of this
letter be aware that all he was entitled to say in giving an account of
my belief as to Thien was, that the Being indicated by that name was
the true God." And again at p. 39 he says " My own view is, — that
Thien is the name, not of the chief god of the Chinese, but the name
by which they speak of Him, who is the One Supreme Being over all.
I maintain that when they use the name "in this way, they do not
think of the 'material Heavens' at all." Here I join issue with the
learned Doctor fair and square, and say that when they speak of the
Ruling Power by the designation Heaven, they ahcoijs think of the
visible Heavens deified, and of nothing else. That this is what they
think of and refer to, I will prove by their own statements and
declarations. But before proceeding to quote these statements, there
are some points that I wish to refer to as preliminary to a full and
clear understanding of the matter. First, I remark that Dr. Legge's
opinion is very improbable from the fact that no other nation, of either
ancient or modern times, since the dispersion of mankind, have had
the knowledge of the true God except as they have received it from the
Revelation given to men in the S. S. of the Old and New Testaments.
These Scriptures state that, at the time of Abraham, all nations had
become idolaters having lost the knowledge of the true God. St. Paul
in his epistle to the Romans explains how this sad result came to pass.
" Because that, when they knew God, they glorified him not as God,
neither were thankful ; but became vain in their imaginations, and
their foolish heart was darkened. Professing themselves to be wise,
they became fools. And changed the glory of the uncorruptible God
into an image made like to corruptible man, and to birds, and four-
footed beasts, and creeping things." Rom. i. : 21-23.

The opinion which I maintain, that Tien refers to deified Heaven,
is supported by this fact. In other lands the word for Heaven in
three several languages has been used to designate a controlling Power,
an object of worship. This use of the word Heaven has existed among
the Hindus, the Babylonians, the Greeks, the Romans, the Egyptians,
&c. In the history and mythology of all these nations the word
Heaven has been understood to designate the material Heaven as the
object of worship. It is only in the lands where the Revelation,
which has been given to men in the S. S., has changed the former use
of the language, that Heaven has come to be used as a sijmhol of the

162 THE STATE RELIGION OF CHINA. [May-

Spirltual Being, who is the Creator and Preserver of Heaven and of
all things.

I wish all my readers to bear in mind that this is not a discussion
of the so-called " term question." While I prefer to use Shin, in
connection with the distinctive name Jehovah, in making known the
true God to this people, many of those who prefer to use Shang-ti for
that purpose, agree with me in the matter now under discussion. One
of the most earnest and able advocates of the use of Shang-ti, in
teaching the Chinese the knowledge of the true God, says *' Shang-ti
is the word we find in the language for the Highest. It is not the
Jehovah of the Jews, nor the Theos of the Greeks, nor the God of
English Christians ; and at the same time, it is not the Jove of the
Romans, or the Baal of the Canaanites, or the Great Spirit of the Red
Indians." p. 56. And again "Confucius, on the other hand, did not
initiate the practice of calling Heaven personified Shang-ti. The
usage came down with the language from unfathomable antiquity.
Heaven, Ti and Shang-ti were used almost synonymously in the old
Ballads which he recited, and which he cherished as perhaps the most
precious heritage of antiquity." (See *' The Question of Terms SimpU-
fied, hy Rev. John Chalmers,'' LL.D., p. 68.) From these quotations
it appears that Dr. Chalmers agrees with me on both points of this
controversy, viz., that Heaven in the Chinese Classics means the visible
heavens deified ; for " Heaven personified " is the same as Heaven
regarded as a god, and in this also, that Shang-ti is not the Jehovah
of the Jews nor the God of Christians.

Another point which I advert to is this. The matter to be con-
sidered is what being or object is referred to by the designation
Heaven. In connection with this, it is to be considered what is the
relation of the term Shang-ti to this object or being. Dr. Legge, in
the Index of Chinese Characters and Phrases in Shu King, under the
word Thien, says "The most common use of Heaven is for the supreme
governing Poiver. It is employed in this way more than 150 times."
It is used in this way also about 100 times in the Shi King. Dr. Legge
says in the preface to the Sacred Books of China, Oxford, 1879 : "The
term Heaven, Thien, is used everyivhere in the Chinese Classics for
the Supreme Power, ruling and governing all the affairs of men with
an omnipotent and omniscient righteousness and goodness." p. xxiv.
In his Lectures he says " The application of Thien must have been to
the visible sky, but all along the course of history it has been used as
we use Heaven, where we intend the ruling Power, whose providence
embraces all. p. 8. In his letter to Prof. Miiller he says, " My ovs^n
view is, that Thien is the name by which they speak of Him who is

June.] THE STATE RELIGIO:!c' OF CHINA. 163

the One Supreme Being over all." Chinese Recorder, p. 39. From these
quotations it appears that Dr. Legge and I agree that Heaven is the
name, the distinctire name of the Being who exercises the chief power,
and who is referred to in the Sacred Books of China. Heaven is also
the distinctive name of the Being referred to in the Imperial ritual
and the worship of the state religion. The sacrifices are designated
the sacrifices to Tien or Heaven. The altar is called the Altar to
Heaven. The Emperor from his heing appointed by this Power is
styled the Son of Heaven. The throne as being assigned to him by
this Power is designated the Heaven -conferred seat. The punishment
of a bad ruler by displacing him, is spoken of as. the Heaven-appointed
punishment. I hope my readers will excuse this enlargement upon
this point which appears so self evident and so universally admitted,
because it is one of very great importance. See further proofs in letter
to Prof. Miiller, Chinese Recorder, 1880, pp. 166-7.

The next point to this, is to state what is the relation of the designa-
tions Ti and Shang-ti to the Being who is styled Heaven. Kang Hi's
Dictionary and the Book of History defines it thus, "Shang-ti is
Heaven."* The Fung-shen Book says " Shang-ti is another name for
Heaven. "t In the commentaries on the Classics these definitions are
repeated very frequently — sometimes in one form, and sometimes in
the other. "Shang-ti is Heaven." "Shang-ti and Heaven are one and
the same." " Shang-ti is another name for Heaven." In his Lectures,
at p. 10, Dr. Legge says " Heaven is styled Shang-ti, and as frequently
Ti alone, without the Shang." Throughout the Shu and the Shih, the
ancient Books of History and Poetry, the names Thien, Ti and Shang-
ti are constantly interchanged, in the course of the same chapter or
paragraph, often in the same sentence. Dr. Chalmers says "Confucius
did not initiate the practice of calling Heaven personified Shang-ti.
The usage came doicn with the language from unfathomable antiquity."
"Terms Simplified," p. 58. Dr. Medhurst sa^s, "Ti or Shang-ti is
said to be synonymous with Heaven." See Inquiry, p. 19. I concur
entirely in this general consensus of the usage of Shang-ti as another
name for or the synonym of Heaven. Heaven is the name of the
Being, and Ti and Shang-ti are used as other names to designate that
Being. I call attention to the fact that it is not once intimated in
any book, or stated by any native or foreign authority that Heaven
is another name for Shang-ti.

164 THIS STATE tlELTGlOX OF CHINA. [May-

This usage of the words may be shewn by a familiar illustra-
tion. During the time that the late distinguished prelate, the Right
Rev. Dr. Samuel Wilberforce was the Bishop of Oxford, the name of
the prelate was Dr. Wilberforce. In all his diocese the Bishop was
the synonym, or another name for Dr. Wilberforce, and everywhere
the Bishop of Oxford referred distinctivehj to Dr. Wilberforce. Hence
Dr. Wilberforce, the Bishop, and the Bishop of Oxford could be,
and they were, used interchangeahli/y often in the same chapter, or
paragraph, and even the same sentence. It could be said during his
incumbency, that " the Bishop of Oxford spoke in the House on this
question with that fervent energy which Dr. Wilberforce knows so
well how to put into his speeches ; and we need not say the Bishop
was listened to with the greatest attention." Whatever duties or
official acts Dr. Wilberforce might engage in or perform, in speaking
of them, the name Bishop might everywhere be used instead of his
proper name ; as, the Bishop ordained Mr. Blank as a Deacon ; the
Bishop ordained Mr. Blank as a Priest ; the Bishop suspended Mr.
Blank from being a Priest for immoral conduct. In all such sentences
this title is used referring to Dr. Wilberforce. In using this name
nothing could be said to be done by the Bishop which would not apply
if the proper name Dr. Wilberforce was used instead of the synonym.
It could not be said under the circumstances referred to, that, the
Bishop ordained Dr. Wilberforce ; the Bishop officiated at the
marriage of Dr. Wilberforce. Because it could not be said that Dr.
Wilberforce ordained Dr. Wilberforce, meaning himself. From this
illustration it is evident that the name Bishop, or the Bishop of
Oxford, referred only to Dr. Wilberforce, and that it had no applica-
tion, during his incumbency, to any one except Dr. AVilberforce. Nor
could the Bishop be understood to have any separate existence or
position, separate or independent of the designated person Dr. Wilber-
force. So in the other case. Heaven is the proper name of the Being
referred to in the Classics, and the Imperial worship ; and Ti and
Shang-ti are used in speaking of, and referring to, that Being. When
they are thus used, in the Classics and the rituals, they have no other
use or application but to designate Heaven, as " another name for
Heaven." I have dwelt thus long on this point because, notwith-
standing the general consent in stating the fact, that "Heaven is styled
Shang-ti," as Dr. Legge expresses it, and Shang-ti is another name for
Heaven as others say, yet, it is often spoken of and referred to, as if
Shang-ti is some Being different from and entirely independent of the
Being or object named Heaven.

I wish to make one more preliminary remark, and then I will

June, J tliE STATE religion of CHINA. 165

enter directly on the discussiou of the main question. In considering
the ancient writings we are to inquire what was the meaniny of the
words in the passages under consideration, by the writers thereof ; not
what ideas do they suggest to readers now, or what meaning can be
put into them. Tlic Writers would only have used the words to express
the ideas that were in their own minds — to express the views of that
subject which Avet*e known to themselves. "What were the prevailing
views and opinions at the time of the writing may be learned, of
course, from the history of tile times, from the statements made by
commentators, and by the ideas which are embodied in the ceremonies
and representations referring to the matter. It is the place of those
who would know these views to learn them from these sources, and so
to get at the meaning of the words as used by the writer and not to
seek to put into the language of ancient writers Such ideas of the
matter- as may be present in their own minds from other sources.

I now proceed to establish my main proposition, which is, that in
the Chinese Classics, find in the Rituals and the state worship, where
Heaven is used as a designation of the chief Power, the visible Heaven,
regarded as a godj is the object alw(it)s referred to. In all the Classics
and Rituals) prayers and hymns. Heaven is spoken of by many
synonyms, asj the "Sky,"* as the "Canopied Azure"t indicating both
its shape and colot-, the " High Canopy,"+ the " Imperial Canopy,"||
the "Azure Cauopy,"§ the "Azure Above, "If the "Glorious Azure."**
The altar to Heaven is made high and round expressly to represent
Heaven. The building, in which the tablet to Heaven is deposited
for safe keeping, is designated the " Circular Hall of the Imperial
Canopy."tt The jade stone gem which is presented at the time of
the sacrifice to Heaven, is required to be "round and azure to resemble
Heaven." The imjJosing building, in the nDrthern part of the grounds
connected with the altar to Heaven, in which prayer is offered to
Heaven for a fruitful year, is dome-shaped and azure in color to
resemble heaveii; " Heaven is said to cover, while earth contains all
things ; and therefore the merit of earth is equal to that of Heaven."
The one corresponds to the other. Heaven covers what the earth
contains. Beyond all contradictions it is the visible Heaven which
covers what the earth contains.

I now quote various passages in proof of my position. In the
Confucian Analects at p. 23, of Chi. Clas., Yol. i., we have the oft
quoted passage .^ " He who offends against Heaven has none to whom

* ^ ^ ^ 5C- t ^ 1^. t ±^- II ^ ^•

" That azure Heaven. Looking at it from a distance it appears
." He says, "I sorrowing over the Chow dynasty no man knows

166 THE STATE RELIGION OF CHINA. [May-

he can pray." The commentary reads: " Heaven means principle, that
is, the Azure Jleaven. That with which Heaven abides is principle;
therefore we use principle to explain Heaven."* At p. 110 of the Shi
King an officer seeing the desolation exclaims : " Oh distant and azure
Heaven, by w^hat man was this [brought about] ?" The explanation
says
azure."

thereof. Though man does not know. Heaven cannot be deceived.
There is nothing which that distant azure Heaven does not pity."t
Here ofnniscience and universal compassion are ascribed to the azure
sky. At p. 182 the text reads, "Oh thou distant and azure Heaven,
when shall we be in our places again?" The explanation says, "The
distant and azure Heaven considers the love of the people to be a
virtue : when will you permit me to demit the duties of the King and
return to the cultivation of the fields and the nourishing of my parents,
&c."+ Here also the love of the people and the appointing of Rulers
are ascribed to the azure sky. At p. 200 we read, " Thou azure
Heaven there. Thou art destroying our good men." The commentary
reads, " That which is azure, the sky, makes happy the good and
sends misery on the wicked — this is the constant principle. Why do
you not protect our good people, but on the contrary destroy their life?"||
Here too divine power in punishing the wicked and rewarding the
good is ascribed to the azure sky. At p. 311 we read, "Oh unpitying
greatHeaven."§ The word here translated "great" is as truly descriptive
of Heaven as azure is. It is composed of the words for Heaven and
sun and refers to the glorious and great appearance of heaven when
the summer sun is shining, Kang Hi defines it thus, " In summer is

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June.] THE STATE RELIGION OF CHINA. 167

the glorious ITeaveii." The explanation says, its substance is great
and wide and here means **that the original substance has a wide and
great appearance." This designation of great Heaven was conferred
upon Heaven by Great Shun b.c. 2255 and it continued to bo the
authorized designation till it was replaced by the title Imperial, or
Sovereign, in a.d. 1538, At p. 325 we find the passage, "Great and
wide Heaven ! how is it you have contracted your kindness." The
coninientary says, " that wide and great Heaven regards the complete
covering of things as a virtue, &c. How is it, you exercise no fore-
thought nor care."* At p. 326 the text reads, " Compassionate
Heaven," literally Autumnal Heaven, referring to the mild and soft
appearance of the sky in the autumn, as if it looked with compassion
on the decay of vegetable life. The explanation reads, " that mild
and distant autumnal Heaven kindly covers and compassionates all
the things which are below, &c."t At p. 348 thq text reads, " Oh
azure Heaven ! Oh azure Heaven ! Look on these proud men."
" The azure Heaven makes happy and sends misery on the wicked, it
does not forget this principle, &c."+ At p. 523, the text reads, "I
have no strength, I think of the concave Azure." The explanation says,
"The concave Azure means Heaven. Concave speaks of its shape and
azure of its color. It means that Heaven htis sent desolation and
disturbance, &c."i|

In the passage on p. 316 of the Shi King where it reads " There
is the great Shang-ti." The explanation reads, "Hwang means great,
Shang-ti is the Heaven-god. Ching-tsze says, " On account of its
form and substance it is designated Heaven ; by reason of its lordship
and rule it is designated Kuler."§ The words here translated "form
and substance " are words which are used in describing man's body.

168 THE STATE RELIGION OF CHINA. [May-

Tlie Rev. E. Fabor, in Chinese Recorder for 1880, at p. 5, in a note,
renders " the animated bodily organism " of men by these two words.
If this is a correct rendering of these two words, and we adopt this
form of expression instead of the one above given, the sentence would
read : That the Heaven-god " on account of its animated bodily
organism is styled Heaven." Dr. Williams in his Dictionary gives
person as the equivalent of these two words. In connection with these
various expressions used by the Chinese to express their conception of
the matter, is it not evident that their conception is this ; they conceive
of the material Heaven as animated by a living intolh'gent spirit, and
therefore a god of extensive power and rule, as its substance covers all
things ; and that this go,d b)'^ reason of its bodily form or substance is
styled Heaven, and because, it exercises lordship and rule it is called
Ruler,

The taking of an oath is one of the most solemn acts in re-
cognition of the overruling Power. It is very common for men to
appeal to Heaven. The following sentence is one of several instances
where in taking an oath the Sun is joined to Heaven. The joining of
Sun to Heaven makes it clear that it is the visible Heaven. " They,
weeping, pointed to the Heaven and the Sun, and mutually made
oath, that living or dying they would not desert each other."* The
following passage is very interesting and important because it makes
clear that it refers to the visible Heaven, that which covers China,
and that this Heaven was the special patron of the T'ang dynasty

having given to it all within the four seas "Heaven, because

the T^ang di/nasti/ was able to imitate its virtue, and its pious children
and godly grand-children did not weary in revering and obeying,
gave all which it covered to them. The four seas and nine provinces
had no within or without;, but all acknowledged them as Lord and
themselves as servitors."t

A hand-book for readers of tlie Chinese Classics of the highest
authority coming down from the third century, in the section which
explains the word Heaven, has these remarks. An edition of the
Spring and Autumn Classic says, "Heaven is conspicuous. It dwells
on high and rules the below, for men it regulates and governs. There-
fore the character THen is one and great. "+

In explanation of the designation Shang T'ien, the I Nga says,

*~i 5c 0 ^ ia.t^ ^ :7 ^ t a Ef^n^mU'^

i

J

tTune.] THE state relioion of oiiixa. 1G9

"to be above and take care of things below." After many other
remarks as to the varying modes of speaking of Heaven as the azure
Heaven, the great Heaven, the autumnal Heaven, &c., it says "The
azure Heaven is in reference to its substance, honoring Heaven and
regarding it as a Ruler orSovereign, then it is styled Imperial Heaven."*
In this sentence tlie word " Kiun " is used as a verb to regard as a
Sovereign or Ruler ; and because T*ien is so r<}garded it is styled Imperial
Heaven. It also explains the expression to sacrifice to Heaven " to
offer the burnt offering, at the great altar is styled sacrificing to
Heaven." The whole tenor of the book makes it evident, beyond all
possibility of doubt, tliat the sacrifice is offered to the visible Heaven,

In the face of ail these statements, the names of the object, its
characteristics and functions, which might be added to indefinitely, it
is hard to conceive of a more unwarranted and untenable statement
than that made by Dr. Legge as quoted above, "I maintain that
when they use the name in this way they do not think of the material
Heaveng at all."

Let ^s see how Dr. Legge sets aside these statements of the
Chinese writers, in which they express their meaning and thoughts in
relation to the subject. At p. 200 of the Shi King where the Poet
says " that which is azure, the sky," Dr. Legge says, after giving this
translation, "but we must understand the appeal is really to the Power
dwelling in the Heavens." At p. 316 he quotes the explanation "which
is given by Ching E and which is accepted by Choo, and by all sub-
sequent writers" thus: "With reference to its form we speak of Heaven,
with reference to its lordship and rule we speak of Shang-ti." Instead
of accepting this general consent of writers as settling the question of
what is their meaning in the use of the word, Dr. Legge says, " this
meaning is absurd. We are as good judges of what is meant by
Heaven as a name for the Supreme Power, as Ching was." Thus Dr.
Legge forgetting that the object of the inquiry is, to find out what
was the idea which the Chinese wished to express, and not what was
the correct doctrine about the matter, refuses to accept the statement
of the best commentators of the Chinese Classics as to what was their
understanding of the words of their own language ; and declares his
own competency to judge what the words meant. At p. 530 when
discussing a clause in which his translation differed from that of a
previous translator, he gives, as the reason for rejecting that of the
other, that the meaning the other gave " is to my mind exceedingly

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170. THE STATE RELIGION OF CHINA. [May-

imiiatural" and "therefore lie could not translate the passage otlicrwise
tlian lie had done." The meaning the other translator gave was,
that Heaven is the chief Ruler. On the same passage he expresses
himself thus in his "Lectures" at page 65 in note K. "So I must under-
stand the title," though the literal translation of it, which he gives,
expresses a very different and indeed a quite opposite meaning to the
one which he gives. The reason he must understand the title in his way,
and not according to the literal rendering of it, is, hecause the literal
translation gives a different meaning from what he thinks it ought to
have. We leave our readers to form their own opinion on this point,
how far a translator or annotator, who expresses himself as refusing
to accept the statements of the Chinese as to their own sentiments
and opinions, and who says he must understand the words in a sense
that accord with his own previously-expressed opinion, can be accepted
as a reliable interpreter of the books he translates.

To proceed with the discussion, I go further and say that the
Chinese not only always think of the material Heaven as exercising
the lordship and rule, but that they think of no other Being as doing
so. While the late Dr. Hobson was resident at Canton, some objectors
to Christianity sent to him a criticism on some Christian books, which
criticisms Dr. Hobson sent to Dr. Legge. He publishes one passage
of these objections at p. 38 of "Notions, &c.," which reads thus, "You
\_i.e. Christians] say, the azure Heaven has no ruling power. When we
say " Thank Heaven " you require that we should write plainly the
name and surname of the Being, or that we say Shang-ti, and then
you will understand us. These are the views of a stupid man. No
man who has read books [*.e. no literary person] would write thus. To
explain summarily the word Heaven is used first as we speak of the
Emperor, calling him his sacred Highness and not daring directly to
speak out his name."* Here the point taken against Christian books
is that they say " The azure heaven has no ruling power." The
Chinese for azure heaven is the most explicit expression to designftte
the material heaven that can be used. In charging it against Chris-
tians that they say, the material heaven has no ruling power, the
paper implies that the objectors held that it had, and they say " no
literary man would write as the Christians had done on that point."
With this agrees an incident which happened within my own cognizance.
Some disputants came into a chapel and charged against the Christian
speakers, that they were disloyal and unfilial, in that they did not

* 3sci^. ^ ^ ^ 5cv^f M i ^ ^ mi5i 3fc ^' >i5 ^ ;^ on fiij ^i

Juno.] THE STATE REI-IGION OF CHINA. 171

worship the national gods of China, mentioning Heaven and Earth,
Rulers, Parents and Teachers. The Christians defended their positions
explaining, that while they did not worship their Ruler, Parents or
Teachers, yet, they honored them by following their teachings, showing
them respect, and cherishing their memories, &c., &c. They said,
since Heaven and Earth are mere dead matter, they, of course, did
not worship them ; but they worshipped the Lord and Creator of
Heaven and Earth. At this expression, the objectors broke out into
a furious passion saying there was no Lord of Heaven, that Heaven is
the Lord and Ruler; and would not discuss the point further. Several
of the Protestant missionaries in, and near Peking, who in preaching,
use the term T'ien Chu for God, have told me that frequently after
preaching, in conversation with some of the hearers, they would say,
"yes, we believe as you do. We believe that Heaven is Lord," thus
showing that they understood the words T'ien Chu, not as meaning
Heaven's Lord, but Heaven is Lord ; as Dr. Chalmers' translates that
term in his letter in the China Review for Nov.-Dec, 1880. One of
these missionaries also told me, that he had the same Chinese teacher
in his employ for ten years. He was a man of good talents and
literary acquirements. After he was thus under Christian influence
for eight years he professed his faith in Christianity. He told the
missionary that for six years of the time he was with -him, in reading
the Christian Scriptures and tracts, he understood T^en Chu in the
sense of Heaven is Lord.

From these repeated experiences it would appear that many
of the Conf uciauists are so accustomed to think of Heaven as the
Lord aftd Ruler, that their minds cannot readily accept of any other
meaning of the words. It is a matter of history that the Emperor
Kang Hi was greatly enraged because some of the Catholic missionaries
referred the question of the rites in China to the Pope at Rome.
If those, who have the opportunity of examining the full accounts
of the discussion of this question, during the years 1680 to 1704,
will do so, I venture to express the surmise, that it will bo found
that one great cause of Kang Hi's displeasure was this, the arrogance,
as he considered it, of those who advocated the use of T*icn Chu in
the sense of Lord of Heaven ; thus claiming that the God of Christians
is the Lord of the chief god of the Chinese state religion.

At p. 43 of his "Lectures" Dr. Legge refers to a change in the
adjective prefexed to Heaven in the ritual, in the year a.d. 1538, by the
then reigning Emperor of the Ming dynasty. The adjective used had
hitherto been "great" or "glorious"; by this Emperor it was changed to
"imperial." Before.considering the meaning of this change I wish to con-

172 THE STATE RELIGION OF CHINA. [May-

sider the circumstances when the first adjective of dignity or honor was
conferred. It was conferred upon Heaven by the Emperor Shun soon
after he ascended the throne. He was very unwilling to accede to the
wishes of Yao and accept the honor ; but his objections were overcome
by observing the appearance of the stars. The conferring of this title Is.
thus stated In the book called The General Mirror of Oods and Genii.
Great Shun, having observed the regular arrangement of the seven
regulators {i.e. the Sun, Moon, and five planets) knew that there was
a decree of Heaven (In his favor). Thus liaving commenced to dis-
charge the duties of the Son of Heaven, and to manage all the affairs,
he sacrificed to HeaVen and Earth at the Round Hillock; and at the
sacrifice, he announced the reasons for undertaking the government.
At that time, looking up to the azure heaven, its original substance
so great and vast, he considered ts there not indeed a Lord and E,aler
to manage the decrees ? Therefore he presented an honorable designa-
tion, styling It "Great Heaven, Ruler Above"; also styling It Heaven-
Lord, the Great Ruler-=^desIgnations corresponding to that of Heaven
above."*

This is a very important passage, both because it refers to an act
done by one of the first Emperors ; and because It has criteria, which
can be used to make clear its proper meaning. The passage refers to
Heaven all through from beginning to end; The appearance of the
sun and the stars Is one of those " appearances " which Heaven uses
to teach men its will. The Great Shun therefore uses this mode of
getting instruction ; and finding the appearances favorable he knew
that the decree of Heaven had appointed him Emperor — and he there-
fore accepts the Important trust. His objections being thus removed,
he enters upon the duties pertaining to the "Son of Heaven." One
of them Is to sacrifice to Heaven at the Round Hillock ; which is the
name given to the altar to Heaveti in the Ritual. When engaged in
this duty he most naturally looks up to what? to a spiritual Being?
no, but to the object to which he was ofi?erIng sacrifice, the azure sky.
What strikes his attention, or arouses his thoughts ? Is it any thing
pertaining to a spiritual Being ? no, it is the vastness and greatness of
the original substance of the azure sky, and when thus impressed with
its greatness he thinks "is there not indeed a Lord and Ruler to
manage the decrees ? " referring apparently to the decree appointing
him to be Emperor. This combination of two negatives in this sentence

e ^ ± i: ^.ii ^± -^zwu. E f« jiii m-

I

June.] THE STATE RELIGION OF CHINA. ' 173

is an elegant, and at the same time, a very positive affirmative. There
is indeed a Lord and Ruler to manage the decrees, viz., the azure
Heaven. Therefore he presents an honorable designation to what ?
why most obviously to the object which he contemplated when he
looked upward, and he gave to Heaven the designation great,
which expressed the idea impressed upon his mind as he looked
up to the great and vast sky. This word translated great is
descriptive of the visible heaven. Kang Hi first defined it as " the
appearance of the heaven in summer, representing its substance as
vast and larger or again, the word means " the appearance of the
original substance as wide and great."* The meaning of the word
given as the honorable designation, clearly implies that it was given
to the visible heaven, which is "the Ruler above." He conferred also
another designation, viz., " Heaven-Lord, the Great Ruler "f both of
which designations correspond to the former and common designation
"Heaven above." I am well aware that other translations have been
made of this passage ; but I submit it to the consideration of sinologists
that this translation is consistent with the grammatical construction
of the pivotal clause of the passage, which I have italicized ; and with
both the antecedent and subsequent context. Heaven is the subject
of consideration from the beginning to the end of the passage. And
what is meant by Heaven is expressed in the specific and distinctive
phrase "the azure sky." The title is prefixed to Heaven ; and by this
translation alone, is the meaning of the passage consistent throughout.
I now come to the time when the honorable designation thus
given, and which continued in common use for nearly 3000 years was
changed by Kea Tsing, of the Ming dynasty. This Emperor with
great parade changed Haou to Hwang, i.e. Great Heaven to Imperial
Heaven. Dr. Legge, in his "Lectures," and elsewhere, writes as if this
was conferring an honorable designation upon Shang-ti, which is only
another name for Heaven instead of upon Heaven itself. The very
designation which was conferred by the Great Shun, indicates the
object to which it was given, as is shown above ; and, of course, when
Kea Tsing changed the honorable designation he continued it to the
same object. The honorable title was not conferred upon Shang-ti- at
all, for that title remained unchanged, while the prefix to Heaven was
changed. The passage from I Nga says, " that regarding Heaven as

174 • THE STATE RELIGION OP CHINA. [May-

a Sovereign, therefore it was styled Imperial Hoaveu." It was to
Heaven as the Ruler over all, that he gave the designation Imperial.
Hence the translation which Dr. Legge gives of the four characters,
Hwang Tien, Shang-ti, viz., "the Supreme God, dwelling in the
Imperial Heaven " is utterly untenable. For, not only have we the
admission of Dr. Legge himself that the literal translation of these
four characters is " Imperial Heaven, Supreme God ; " but we have
the express statement of Chu Fu-tsze, in the Chow Book of Rites,
when discussing about the term Ti being applied to the Rulers of the
five parts of heaven, "that Haou Tien, Shang-ti is Heaven.^'* We
have shown above that Heaven is the distinctive name of the Being
worshipped, and that, as Dr. Legge himself says, it is Heaven which
is styled Shang-ti ; but by his translation he displaces Heaven from
being the distinctive name of the Being, and puts Shang-ti, the
synonym of Heaven, in its place. This is just as incongruous in this
place, and as inconsistent with the fact that " Shang-ti is another
name for Heaven," as it would be to say in regard to Dr. Wilberforce,
in the illustration given above, " Oxford Bishop of Dr. Wilberforce."
That would be a complete change of the proper relation of the words;
for it is Dr. Wilberforce who is the Bishop of Oxford ; and so it is
Imperial Heaven who is the Ruler above. As in the one case wo
cannot say Oxford Bishop of l>r. Wilberforce, no more can we say in
the other, the Supreme Ruler of the Imperial Heaven. That it was
Heaven and not Shang-ti upon whom the honorable designation was
conferred, may be made clear by another illustration. When a few
years ago the then Prime Minister of Great Britain, Lord Beacons-
field, wished to confer an honorable designation upon Queen Victoria,
as the Ruler of India, he did not propose to honor the ruler of India
by conferring a dignified title upon the country over which she ruled,
and say " the Queen of Imperial India ;" but he changed the title of
the ruler herself making it to be " the Empress of India." Had the
Prime Minister of England proposed that the designation should read
"the Queen oi Inqjcrial India," he would have made himself the laugh-
ing stock of Europe. When the Euiperor Kea Tsing, wishing to
confer an honorable designation upon the chief Power makes it read
" Imperial Heaven, Shang-ti," is it not clear that Heaven was the
Being that he intended to honor, and that therefore the construction
is " Imperial Heaven who is the Ruler above ?" If the purpose had
been to confer a title of honor upon Shang-ti, as Dr. Legge says it
was, and he simply changed the prefix before Heaven, over which
Shang-ti rules, making it read " Shang-ti of the Imperial Heaven "

June.] THE STATE RET-IGION OF CHINA. 175

instead of " Imperial Sliang-ti," lie would have subjected himself to
ridicule among his own people. Moreover, we saw above, that the
Great Shun conferred two separate designations, viz., " Ilaou Tieu
Shang-ti " and " Tien Chu Tai Ti." Every one will see that the two
phrases are of the same construction, and, while Dr. Legge has
translated the first four characters in regimen '* Shang-ti of the great
Heaven" the other four characters do not admit of that construction.
We cannot say, The Great Ruler of the Heaven-Lord. Heaven is
still the subject of rcniai-k. Heaven is Lord, and Heaven-Lord is the
Great Ruler ; and so, also, it is Imperial Heaven, in the phrase under
discussion, who is the Ruler above. That this is the grammatical
construction, I am happy to be able to cite Dr. Legge himself; sec
"Lectures," p. 65, note IC, where referring to the translation, as given
in the text in p. 40, he says "So I must understand the title Hwang
Thien Shang-ti, liferalli/, Sovereign Heaven, Supreme God." Now,
every linguist knows that, in order to get the exact meaning of an
author, we must take his menning according to the literal translation of
l/is words. We may vary the form of the expression to suit the idiom
of the language into which any one is translating, provided we do not
change the meaning from that which is given by the literal construc-
tion. But Dr. Legge, in this passage, not only departs from what he
himself gives as the literal translation, but he changes the manner of
expression so as to give a sense directly t/ie opposite from that which
the literal translation gives. The literal translation makes Heaven
the subject of the verb, which is*irapHcd and states that Imperial
Heaven is the Ruler above. Dr. Legge's translation makes Shang-ti
the subject of this verb, and thus makes it to be " Supreme Ruler
dwelling in the Imperial Heavens." The reason he gives for thus
translating it is " So I must understand it," in order to maintain his
view that the Being which was honored was Shang-ti, a Being separate
from Heaven ; which view, the considerations presented above show to
be utterly untenable. The very word imperial or sovereign is incongruous
if prefixed to Heaven as a name of a place, but it is entirely applicable
to personified Heaven as exercising imperial sway and dominion.
Here I may properly notice Dr. Legge's strictures on my trans-
lation of this phrase made in his letter to Prof. Miiller at p. 42.
The passage, as he quotes it, is equally pertinent to my purpose. The
object sacrificed to is Heaven ; it is performed b}'^ the Son of Heaven.
"Now when we designate the Heaven 'god,* we say Sovereign Heaven,
the Ruler Above, the Great One, and we call its altar the Great Terrace."
This translation is called for not only by the literal translation of the
phrase, as Dr. Legge admits it to be, but by the n/iole connection

176 THE STATE RELIGION OF CHINA. [May-

and meaning of the context. "What is the object spoken of ? It is
Heaven. What is the epithet applied^to it ? Sovereign ; which means
supreme in power, possessing supreme dominion. How could this be
applied to Heaven if, in this sentence, it was only a place ? The Son
of Heaven is to render service to Heaven as a god — or to Heaven
spiritualized, as Dr. Legge prefers to say — but to Heaven ; and that
Heaven is stjded " Imperial Heaven, the Ruler Above, the Great One."
It is Heaven which is " the Great One," and it is Heaven's altar that
is called the Broad Terrace. Dr. Legge's translation of this passage
is as faulty in its theology as it is in its grammar, and its want of
connection with tlie context. He says " it is the Spirit or soul of
Heaven which is styled Shang-ti or God dwelling in the Sovereign
Heaven." As he says '* Shang-ti is our God," he thus makes his
God to be the same as the soul of Heaven, from which assertion all
Christians will dissent.

To resume the translation, " And the earth-god we designate
Sovereign Earth, being the same as the yellow spirit of the Centre."
I readily admit that the phrase about the yellow spirit is in
regimen, and the reason is obvious. As in their mythology there
are Jive parts or places spoken of as earth, he wished to make it clear
which one of the five was referred to. The statement that it was the
central part which was animated by the yellow spirit is concurrent
with my statement that the Chinese conceive of these objects of nature
as animated by a living spirit; and hence the very common expression
" The living Heaven and the living Earth." But the construction of
this intervening and explanatory sentence is very different from the
sentence in relation to Heaven which precedes, and the sentence about
the Earth which follows it. Heaven and Earth are spoken of as
complete animated objects, by the name of the visible object ; hence
these sentences are not affected by the construction of the intervening
sentence. For according to this construction alone would it be proper
to style the Earth-god Sovereign Earth. " The altar [to earth], at
the north of the city, has not yet any honorable designation. It is
proper that orders be given to designate the Earth-god, Imperial
Earth, the Sovereign Producer, and to call its altar the Broad Terrace."
For the Chinese text see above, p. 42. The object to which the
Emperor was to pay the service due to a mother is the Earth, and
hence the Earth is the subject referred to on the whole subsequent
part of the passage, without any reference to its component parts,
viz., the visible earth, or the animating spirit. According to the
amount of the worship of Earth, as given in the Book of Rites, the
names, by which it has been designated at different times, are these,

June.] THE STATE RELIGION OF CHINA. 177

viz : the Earth-god, the divine or spiritual Sovereign, the Sovereign
Earth. In the T'so-chuen, by Confucius, we read that, " The Earth
is styled the Sovereign Earth." In the explanation to this remark
it is said, " The earth is the Lord of all things, therefore it is styled
Sovereign."* In the explanation of one of the minor odes it is said
that the ** Earth-god is able to produce all things." Since Earth is
thus spoken of as, " the mother of all things" as "able to produce all
things,"! it is very strange that Dr. Legge should speak of the use of
the word "Producer" to translate K4 as a mistranslation of K'i. For
further discussion of this point see Chinese Eecorder, 1880, p. 177.

At page 45 of the Recorder, in his letter to Prof. Miiller,
Dr. Legge gives the translation of an explanation by a celebrated
Chinese scholar, of the eleventh century A.D., Khang I, thus : —
" jKu Hsi says : — ' Shang Ti is the Spirit of heaven. As if/mng I
says, "With reference to Its form, we speak of Heaven; with refer-
ence to Its lordship and rule, we speak of Ti." * " I invite the attention
of sinologists to this translation. By this translation Dr. Legge makes
Shang-ti to be the spirit or soul of heaven. But what does he make
"/^s" with a capital I, in the subsequent clauses refer to ? As he prints
the passage. Spirit with a capital S and heaven with a small h the
obvious way of construing " Its " would be to refer it to Spirit, and the
iirst clauses will read, " with reference to the Spirit's form we speak
of Heaven." But how can we speak of the./brw of a Spirit P Hence
that can not be the proper understanding. Then " Its " must refer to
Shang-ti. And the clause will read, " With reference to Shang-ti's
form we speak of Heaven." If then, with reference to Shang-ti's
form, we speak of Heaven, what does that mean, but that Heaven is
Shang-ti's form, i.e. that the visible Heaven is Shang-ti. And this is
what all writers agree in saying, " that Shang-ti is another name for
Heaven." But I would propose another translation, thus, " Shang-ti
is the Heaven-god. With reference to Its (the god's) form we speak
of Heaven ; with reference to Its (the god's) lordship and rule wo
speak of Ti, Ruler." This translation makes the construction all
plain, and it is in accord with all the other presentation of the subject,
by the Chinese writers. So also with respect to the other passage
quoted by him on the same page, which reads, Ti is "the honorable
designation of lordship and rule. Hence Heaven is called Shang Ti."
What is the obvious meaning of this passage? The writer defines
Ti as all other Chinese writers do. It is a designation of lordship and
rule. And because Heaven exercises lordship and rule, therefore it is

178 THE STATE HEI.IGION OF CHINA. [May-

called The Ruler. How can any one hereafter contend, that Ruler is
not the proper translation of the word Ti, when it is used referring to
Heaven as the chief Power ?

I now refer to a very important passage which I quoted, without
any remark, in the appendix to my " Letter to Prof. Miiller," see
Chinese Recorder for 1880, p. 187. " Ti is one of the names of
Heaven. The reason why it is named Ti is that Ti means to judge.
Since that Heaven is boundlessly impartial, does not distinguish
between itself and others ; that Heaven examines and judges with the
utmost justice and intelligence ; on these accounts, Heaven is styled
Ti. The five Ti {i.e. the five ancient Emperors) had the same princi-
ples as these ; they were able to examine and judge, therefore they
had the designation Ti. Heaven and Ti are one. The lords of men
can be designated Ti, but they cannot be designated Heaven, for
Heaven is so designated because of its substance. The lords of men
cannot be of the same substance as Heaven."* This important pas-
sage, as Dr. L'egge tells us, to whom I am indebted for it, is quoted
from a commentary on the Shu in an edition of the Classics published
during the T'ang Dynasty, Here, as everywhere else, the subject of the
passage is Heaven. Ti is one of the names of Heaven. And here is
given a clear statement of the reasons why Heaven is styled Ti — because
it. Heaven, exercises the function of examining and judging with
justice and intelligence. As human Rulers exercise this function
among men in the same way, they may be, and are called Ti.
But they cannot be called Heaven because the chief Power has its
name Heaven from its substance. What words could more explicitly
state that the Chief Power among the Chinese is the visible Heaven ;
for what other object is named Heaven because of its substance but
the visible Heaven ? The Bible makes known to ns that God
created all things, and we call him the Creator. The Bible also -makes
known that God exercises supreme control over all the works of his
hands ; and hence we style him the Supreme Ruler. As kings and
princes exercise rule and lordship over their subjects, they are also
designated rulers — rulers of men in contradistinction to the Supreme
Ruler. This statement of the Chinese writer makes it clear, that the
designation Ti, is common to the Ruler above, i.e. Heaven, and the
Rulers on earth, because of the resemblance of the function exercised

June.] THE STATK RELIGION OF CHINA. 179

by them in their respective positions. If Dr. Legge's translation is
correct that Ti is God, then it would follow that human rulers are
gods. But the Chinese have no such idea. What this passage makes
cleiir is this ; when human rulers practice justice and intelligence
in the exercise of their function, as Heaven does in the exercise of a
similar function, they may be called Ti, i.e. Rulers. There is not a
trace of the meaning divine in the word.

The nature and character of the other objects, which are sacri-
ficed to in the imperial or state worship, makes it clear that the
object designated Heaven is the visible heaven deified. The other
objects to which sacrifice is offered, as stated in the Imperial ritual,
are the earth, the sun, moon and stars, the wind, the clouds, the
rain and thunder. There is no doubt but that these words refer
to the objects of nature so named. It is a rule of exposition, that the
same principle of interpretation should be applied to all the same
kind of words which occur in the same sentence and paragraphs of
the same book. Heaven is of the same class of words as earth, sun
and moon. Since then earth, sun and moon are by all understood
in the Ritual to refer to these objects of nature, it follows according
to this rule, that Heaven should also be understood to refer to this
object of nature. It would be utterly incongruous to understand
Heaven to refer to a spiritual Being when all the other words are
understood to refer to the natural objects.

There are, however, some passages of the Shi King which have
been understood as representing Shang-ti as a spiritual Being, before
whom the spirits of good kings go and come. It is proper to consider
these several passage. At page 428 of the Shi we find this passage
" King "VYan ascends and descends on the right and left of Shang-ti."
These words have, to many persons re-called the words of our Lord in
John's Gospel, Chap. 1 : 51, " the angels of God ascending and des-
cending upon the Son of Man;" and the vision of Jacob at Bethel.
But let us see how the Chinese critics understand these words. In the
native commentary the great authority Chu Fu-tsze explains them
thus, " Because that King "Wan's soul in Heaven, is ascending
and descending, there is not a moment that he is not at Shang-
ti's right and left. Having virtue equal to (or united with), that of
Heaven, he with it revolves, and with it proceeds with equal steps ;
therefore his descendants enjoyed the advantages of his blessing and
obtained the empire." * In considering this sentence, we are to

l^» M 3# T> ^ jjh? ^ 2£ a H 5c ^ ^ I^ 5i Sd ^ fr « 4 . ^

180 THE STATE RELIGION OF CHINA. [May-

remembcr that Shang-ti is simply another name for Heaven. Hence
the words " on the right and left of Shang-ti " means simply on the
right and left of Heaven. This meaning of the phrase is made clear
in the explanation where the words Heaven and Shang-ti are used
interchangeably in the same sentence. Being " on the right and the
left," is explained thus, King "Wan having as a Ruler of men acted
justly "his merit is equal with that of Heaven" and "he revolves
with and proceeds with Heaven with even pace." The two words
translated "revolves with and proceeds with" are those commonly
used by Chinese writers in referring to the movement of Heaven and
the heavenly bodies. Their use in this connection makes it evident that
it is the visible heaven which is referred to. This explanation of the
commentator dissipates all the idea, which some have entertained,
that these words imply, that the Chinese had some such idea of
Heaven as a place of happiness as the Bible reveals to us, with
the souls of the good being in the presence of a Spiritual Being.
Again at page 458 of the Shi it reads, " the three sovereigns were
in Heaven." The three referred to are the Kings T*ae, Ke and
"Wan. They were three successive Kings of the same family, being
grandfather, son and grandson respectively. At page 428 of the Shi it
only spoke of King Wan being in Heaven. "We have seen above how
the master Chu understood the expression in reference to him. In
the passage quoted in the early part of this paper from pages 352-4
of the Shu King, we have seen that Duke Chow regarded them as
associated with Heaven in the administration of the Empire, there-
fore he prayed to them for the prolongation of the life of the King,
his elder brother; and having obtained a favorable answer to his
prayer said, " I have got his appointment renewed by the three
Kings." The first appointment of this brother as King was by the
decree of Heaven; the renewal thereof was from the three Kings.
The explanation of the above passage from the Shi stated that it was
from the virtue of King Wan that his descendants had the Empire .
Does not all this teach that these deceased kings were associated icith
Heaven in the administration of the affairs of the kingdom ? Yen
Ts'an's explanation of the former passage of the Shi, as quoted by
Dr. Legge at page 428, says, " King Wan's virtue was in accordance
with Heaven. He ascended and descended, advanced and retired, as
if he was always on the right and left of Shang-ti [i.e. Heaven],
so that not a single movement of his was other than the action of
Heaven. From this presentation of the ideas of Chinese writers, it
would appear, that the translation of Chinese prepositions by "m" does
not convey to English readers the meaning of the original; but that

June.] THE STATE RELIGION O^ CHINA, 181

"with" in the sense of " associated with" Heaven would better convey
the idea that the Chinese have in regard to it. Dr.Legge, in his notes on
the passage about the three Kings, on page 458, says, "The expression
*' in Heaven," simple enough to a Christian reader, is to the Chinese
critics full of perplexity ; and where their ideas are utterly confused,
it is impossible they should express themselves clearly." Why is this
expression " in Heaven" simple enough to Christian readers ? It is
because it is an expression which the Bible has made familiar to
Christians as descriptive of th-e state of the righteous in happiness.
But can any one, for a moment, suppose or maintain that the idea
which is snggeated to the mind of Christian readers, and which they
derived from the Word of Grod, is the idea which the Chinese writers,
who had no knowledge of that revelation, had in their minds ? I
think not. I think that the writers meant to express the ideas which
were in their own minds, not those which are in the minds of Christian
readers. Dr. Legge's remark, that the ideas of the Chinese are utterly
confused as to the state of the dead in another world, is just what we
might expect them to be ; and these considerations preclude us from
accepting the statements, which have been put forward iu connection
with these passages, as presenting the ideas held by the Chinese
them^Wes,

But Dr. Lcggo rests his opinion, that Shang-ti designates a
spiritual Being entirely apart from Heaven, on some passages from
Chinese authors which I now proceed to consider successively. One
of these is from " the Doctrine of the Mean." He prints it on the
second page of his " Lectures" as a most incontrovertible proof of this
opinion. It reads thus, " In the ceremonies at the altars of Heaven
and Earth they served Shang-ti." In a former part of this article I
have shown that by general consent of all writers, both Chinese and
foreign, 8haug-ti is but another name for Heaven ; and that, as
Shang-ti is the synonym of Heaven, we can always substitute
Heaven for Shang-ti. When we do that in this passage it reads that
'*in these ceremonies at the altars of Heaven and Earth they
served Heaven," * which has been shown to be the visible Heaven.
Hence the passage does not afford any proof to the proposition that
Shang-ti is a spiritual Being apart from Heaven. It is stated m. the
Book of Rites by an accepted commentator that ** to sacrifice to
Shang-ti is to sacrifice to Heaven." But besides this what is the
most generally received explanation of this passage by Chinese critics ?
Dr. Legge has given it in Chi. Clas., Yol. 1, page 268, thus :
"K^ang-hing took ^ to be the sacrifice to Heaven, offered, at

182 THE STATE RELIGION OF CHINA. [Maj-

the winter solstice, in the southern suburb (^) of the imperial city ;
and li to be that offered to the Earth, at the summer solstice, in
the northern. Choo He agrees with him. Both of them, however, add
that after Jl ^ we are to understand ^ j[^, 'Sovereign Earth'"*
saying, that the omission of Sovereign Earth is an abbreviated text.
This view is supported by the whole usage in regard to these sacrifices,
as given in the Book of Rites, and in the ritual, where ** shie" is con-
stantly spoken of as the sacrifice to Earth, as didlnctively as " kiau "
is spoken of as the sacrifice to Heaven. See Chinese Reiorder, 1880,
p. 175. Other commentators say " that Sovereign Earth is included
in Shang-ti, just as the wife is included in the husband," &c. To
which others rejoin "why resort to any other explanation when the
Master Choo says that it is an abbreviated text." The immediate
context of the passage implies that Sovereign Earth is- included. For
from the earliest records as given in the Book of Rites, and continued
in the Imperial Ritual of each successive dynasty ta the present one,
it has been the incumbent duty of each Emperor to sacrifice to
Heaven, to Earth and to the Imperial ancestors. The immediate
context reads thus, "By the ceremonies of the sacrifices to Heaven
and Earth they served Shang-ti and by the ceremonies of the ancestral
temple they sacrificed to their ancestors. He who understands the
ceremonies of the sacrifices to Heaven and Earth, and the meaning
of the several sacrifices to ancestors, would fi.nd the government of a
kingdom as easy as to look into his palm." This context thus makes
it clear that there was worship of Earth also.

But as so much stress is laid upon the fact, that the above pas-
sage from the Doctrine of the Mean, is from a work which passed
under the immediate care of Confucius himself, the great sage of
China, let us see what we can learn from other books that had his
editorial supervision, if not compilation. The Spring and Autumn
Classic is credited to him. In the part styled the Tso Tseuen we find
this passage, " Tsun's great officer thrice bowed and kneeled and
said, ' The Prince treads the Sovereign Earth and ivean the Imperial
Heaven ; Imperial Heaven and Sovereign Earth certainly hears the
King's words."t The word rendered " wears/' is used in speaking of
Avearing a hat. "What form of expression could more explicitly say,
that it is the animated Heaven and Earth which heard the words of
the King, than to speak of the Earth as that upon which he treads,
and of the Heaven as that which covers his head as a hat ? The

^ Ji^ 5i ^ £ rav

June.] THE STATE RELIGION OF CTIINA. 183

circumstances under wliich these words were spoken were these. Two
countries were at war. The victor took the conquered king captive.
"When the captive king came into the presence of the victor, he was
followed hy a high officer, who manifested great sorrow at the unfor-
tunate fate of his chief. The victor consoled him by promising to
liberate his king. The officer therefore kneeled before the generous
victor giving him thanks, and to remind him of the sanctity of his
promise, he spoke these words. When afterwards the victor's officers
urged him not to liberate this captive, the victor said, "Heaven
and Earth have agreed thereto with me." The commentary says,
"Tsun's great officer having said that Imperial Ilcaven and Sovereign
Earth had heard the Prince's words indicated that Heaven and
Earth were witnesses, and therefore were with me joint consenters to
the engagement."* In this same book we find the passage "Earth is
styled Sovereign " on wliich the commentator remarks " Earth is
called the Lord of all things therefore it is styled Sovereign." And
again we read, " The good Ruler rewards the good and punishes the
bad, he nourishes the people as children, covering them as Heaven
does, containing them as Earth does."t And again, "When Heaven
reverses the seasons it is a calamity ; when Earth reverses the things
it is a distress. The meaning of the expression, 'Heaven reverses
the seasons and Earth the things,' is that Heaven fails to manifest
its covering benevolence and Earth its containing goodness ; therefore
it is said to be a calamity.''^ These passages from the Classic
which is said to have been compiled by himself, manifest that Con-
fucius held the same sentiments as did his countrymen, and that he
regarded Heaven and Earth as the chief divinities of the country.

At page 43 of his "Lectures," Dr. Legge heads a paragraph thus,
" Prayers to Shang-ti at a special solstitial sacrifice in a.d. 1538."
We have seen above that the sacrifice at the winter solstice is to
Heaven. As Shang-ti is another name for Heaven these prayers are
of course addressed to Heaven. They are in praise of Heaven and
they contain ascriptions of power and rule to Heaven. But Dr. Legge
appears to forget this essential point, and writes as if Shang-ti was
some Being separate from Heaven. To make this matter clear I
present further testimony on that point. At page 478 of the Shu

f %M ^ n ^ M mm.^ ^ i\i ^^^ ^ in ^. ^ ^ iiu t^. ^

184 THE STATE RELIGION OF CHINA. [^^Y'

Iving we read, " Wlien T'ang, the successful, had secured the favor-
ing decree he had with hira Yin, making his virtue like that of great
Heaven. T^ae Mow had E Chih and Chin Hoo, through whom his
virtue was made to affect Shang-ti." This is an example where in
the immediate context Shang-ti is used as another name for Heaven.
In explanation of this usage the commentator on this passage says,
*' "When we speak of its \_i.e. Heaven] covering all things we call it
Heaven ; when we speak of its ruling and governing we call it Ti,
Ruler. In the hooks, whether it is styled Heaven or Ruler, the one
or the other is used according to thai which is referred to, and these
designations are alike houorahle,"* At page 10 of his "Lectures" Dr.
Lcgge says, " Heaven is styled Shang-ti." But at page 34 he writes
as if Shang-ti was some other Being ; quoting from Dr. Edkins' Book
at p. 18 thus, " I, the son of Heaven, of the Great Pure Dynasty,
humhly, as a subject, dare to make the announcement to Imperial
Heaven and Sovereign Earth. Throughout the vast world Shang-ti
looks on all without partiality." Shang-ti is here only another
name for Heaven to which he was making the announcement of his
accession to the throne of China. It is Heaven which looks on all
with impartiality and from which he had received the appointment.

Bearing this usage of the words in mind, we come to consider the
odes which are sung at the time of the sacrifice to Heaven, as quoted
by Dr. Legge from the " Collected Statutes of the Ming Dynasty."
I shall take the first one, the translation of which is given in the
" Lectures," at p. 48. thus, " When Ti, the Lord, had so decreed, He
called into existence the three powers, heaven, earth and man.
Between heaven and earth, He separately disposed of men and things
all overspread by the heavens. I, his small servant, beg his decree
to enlighten me his vassal, so may I forever appear before Him in the
empyrean."! In considering this ode, I remark first that it is an
ode addressed to Heaven, therefore Heaven is the object or Being
addressed. In the first sentence therefore Ti is but the synonym of
Heaven. Hwang, which is translated, the Lord, by Dr. Legge, is the
honorable designation which was conferred upon Heaven by the
Emperor at this very time and which is here applied to Ti as the
o'her name of Heaven, but placed after the noun Ti for rhythm ; 'n
plain prose it should therefore read Imperial Ti and not " Ti, the

*^ B«l W ^ ^ F. t j^ a 3^ Jl S'J W ^ # P$ E M, #r 15& ±¥,

June.] THE STATE RELIGION OF CHINA. 185

Lord." To malce decrees is the prerogative of Heaven, hence this
sentence is addressing Heaven as the maker of decrees, or the Decree-
er. There are two other designations of the Power addressed in the
ode, viz., Heaven which covers all things, and the Imperial Canopy,
of which more anon. But the word on which the meaning of the
passage turns is the one Dr. Legge translates " called into existence."
Let us examine this word to see if this is the correct meaning of it.
Dr. Legge gives two references as authority for so translating it. But
these are both foreign authorities, viz., Williams' Dictionary, and "its
use by those who translated the Bible into Chinese to translate hara,
to create, either alone or in connection with another word." Using
Dr. Young's Analytical Concordance for reference to the passages in
which bara is found, I have failed to find any instance in which
this word " shau " is used alone as a translation of ham. I have
examined the three most generally known translations, viz., that
made by the late llev. Dr. Medhurst and others, the one known as
Bridgman and Culbertson's, and the Mandarin version made by tho
Rt. Bev. Bishop Schereschewsky. In two passages, viz., Is. xliii: 1
and xliii: 7, I find it in combination with another word used to trans-
late haray but the meaning to " bring into existence " is in the other
word which means to make. I prefer to get the meaning of Chinese
words from Chinese dictionaries, and from their use in standard
Chinese writings. Kang Hi defines this word by ch'i, a word which
means, " the beginning ; to begin, there, was, at that time ;" without
any element of the idea "to bring into existence." This word is found
several times in the Shu King both by itself and in combination with
other words. Let us examine these passages to see what is the manner
in which it is used in these passages. At page 383 of the Shu, it is
used in combination with the word to make — shau tsaou, which Dr.
Legge translates " laid the Jint heginnings of the empire," making
it a noun " the beginnings." At page 179, Dr. Legge translates this
word " from the first." At page \QZ, he translates it " commenced,"
but in a note he says that it would be better to understand a verb
and render shau by ch'i jint, ascended the throne ;" and with this
rendering, the native commentary agrees. At page 195, where it is
joined to the verb sin, Dr. Legge renders it " began ;" but the native
critics render it by '"first" which gives a better sense, thus "first
corrected the bonds which hold men together." At page 38 Dr. Legge
translates this word "instituted." This passage is the venj one to
which Kang Hi's Dictionary refers as one in which it has the mean-
ing ''first:' The native critics so render it supplying the^ word to
divide, and making tho passage to read thus, " Shun first divided it

186 THE STATE RELIGION OT CHWA. [May-

[the country] into twelve provinces,'* whicli any one who examines
the passage will see is a better rendering than to say " Shun instituted
the division of the empire into twelve provinces.*' Thus Kang Hi's
Dictionary and these passages from tlie Shu give the meaning of shau
to be " first," " in the beginning." This is also the meaning of the
■word as given in the Imperial Thesaurus. Following these authorities
in the meaning of this word, and the example of the critics on the
Shu text in supplying a verb after it, this sentence will read, "At the
first, there tcere the three powers," [Heaven, Earth and Man]. This
rendering of this passage agrees entirely with the views of the Chinese
writers on cosmogony. For if any one will consult the article in the
Jan.-Feb. l^o. for 1881 of The China Review, where the views of
native and foreign writers are given on cosmogony, it will be seen
that there is not one, except these passages quoted from Dr. Legge,
that ascribes the creation of Heaven, Earth and Man to a spiritual
Being. Dr. Medhurst, who is not referred to in that article, and
" whose attainments in Chinese were prodigious," as Dr. Legge says,
and to whom, " in token of his admiration of the depth and extent of
his acquaintance with the Chinese language and literature," he
dedicated one of his pamphlets, says, "the words tsaou hwa here
translated * production and change ' are not to be rendered creation
and transformation ; for the Chinese have no idea of creation, as we
understand it, viz., the bringing the loorld into existenceJ" I there-
fore say, that Dr. Legge has no support, either from the Chinese
dictionaries, or the usage of the language by Chinese writers, nor the
views of the Chinese on cosmogony, for translating the word shau
" called into existence ;" and I claim the translation I give, " at the
first there were the three powers," is supported by the correct
principles of interpretation ; that it is in entire accord with the views
that prevail among the Chinese, and which are commonly expressed
by them in regard to the existence of Heaven, Earth and Man.* ■ The
remaining clauses of the ode I translate thus, " In the between, men
and things were disposed, ah ! with Heaven covering all. Thy small
servant begs a decree to glorify Ti's associates, so that they may
forever be associated with the Imperial Canopy." "We have seen
above that imperial ancestors arc associates with Heaven in receiving
the sacrifice to Heaven. Hence, I understand the word pei (^), not as

» To translate the word shau " to call into existence " wonid make the sentence
read that Heaven called itselfinio existence; for Heaven is one of "the three
powers." Such a moaning is absurd and iluds no support in any Chinese writings.

m-'^ ^ :t mm ^^. ^m wn^m^mB'^ m ^^

Errata. — The two Chinese sentences of the foot of page 186

are misplaced. The first belongs to the word " Hwang," the second

in the fifth line from the foot of page 184 ; and the other to the

word " Heaven," in the* second line from the foot of the same page.

Page 175, inline 18th from the foot change the comma after the

word "verb" to the place after "implied."

Page 176, in second line from the foot, for "amount" read
"account."

Page 186, in the eleventh line from the foot supply the word
" that " after the word claim, thus— I claim that, etc.

June.] THE STATE RELIGION OP CHIXA. 187

Dr. Legge does to mean the Emperor, who was offering the sacrifice,
but to mean the deceased Emperors, who were mates of Heaven, or Ti,
in receiving the sacrifice : and the meaning is that they receiving the
decree of Heaven, would thereby forever be associated with Heaven,
here styled the " Imperial Canopy." This understanding of the pas-
sage is required by the usual meaning of the words. The Emperor
when offering the sacrifice to Heaven could not designate himself as
the mate of Ti ; nor would ho ask foy himself the honor of being for-
ever associated with the Imperial Canopy. We have seen above that
this is the meaning of pei (^). Br. Legge, in a note to this passage,
in his letter to Prof. Miiller, Chi. Mec, p. 41, lays great stress on the
fact that the preposition yu is found before the words Imperial
Canopy. It is true that yu sometimes means i7i, as to place. It is
also used in the sense of with, as to comparison with, or to be
associated icith. It is also used in cases where in English we would
not translate it at all, as in the example given by Premare in his
Grammar f^ fk ^ "he asked me." The prefixing of the honorable
designation Imperial to Canopy, the veri/ designation which was con-
ferred upon the Heaven at this time, makes it evident that it was not
with heaven as a place, that the ancestors were to be associated, but
with personified Heaven, the recipient of the sacrifice. The Chinese
say, " honoring Heaven and regarding it as a Sovereign, therefore it
is styled Imperial Heaven." In this ode we have Ti hwang ; Ti I
explain as the other name of Heaven. At p. 185, of the Shu King,
we have the phrase " Hwang Shang-ti " which one of the commen-
tators explains thus, " hwang is great, Shang-ti is Heaven."

I therefore present the following as the correct translation of
this difficult ode : — " Imperial Ruler, the Decree-er ah ! At the first,
there were the three powers. In the between, men and things were
disposed, ah ! Heaven covering all. Thy small servant asks a decree to
glorify Ti's associates [i.e. the deceased ancestors], so that they may
forever be associated with the Imperial Canopy." I ask for it an im-
partial examination as I claim that it is consistent with every principle
of grammar and mythology that is connected with the meaning thereof.

In the prayer which was presented at the same time with the
ode, we have the same word shau (^1) occur in connection with a verb.
" I look up to Thee, mysterious Changer ah ! Thou, Imperial great
Canopy, this is the time when /irst the masculine energies go forth
ah !" * According to the Chinese philosophy, the masculine principle,
which is connected with Heaven, or as others would understand it,
the principle of light, frst goes forth at the winter solstice. This is the

188 THE STATE RELIGION OF CHINA. [May-

reason why the sacrifice to Heaven is offered at that time. The
transformation of nature which is effected by the going forth of the
masculine energies is ascribed to Heaven, hence the name here applied
to Heaven, mysterious Changer or Transformer. We also find the
same designation here applied to Heaven as occurs in the ode, "Im-
perial great Canopy," thus applying the former designation great to it
as well as the newly conferred one Imperial, The meaning I give to
'*shau" jird, gives the proper meaning to this clause of the prayer
and thus evidences that it is the correct meaning. The use of the
word " yang " as a verb is not very common, but the sense requires
it, and Kang Hi defines " yang " as sometimes a verb with the sense
of "to spread out."

The other odes which Dr. Legge quotes from the Statutes of the
Ming dynasty, also derive much of their theistic meaning from the
coloring imparted to them by their Christian translator. When
translated into English without such coloring they accord with the
statement made by the late Rev. Dr. Medhurst that the Chinese had
no idea of a creation out of nothing. The ode which is on the 46th
page of the "Lectures" may read thus "Of old, in the beginning, there
was the great chaos, without form and dark. The five elements had
not begun to revolve, nor the sun and moon to shine. In the midst
thereof there existed, ah, neither form nor sound. Thou, Spiritual or
divine, Sovereign \l.e. HeavenJ came forth as a Sovereign ; and first,
the grosser parts were separated from the purer. Heaven, Earth and
Man existed or were established. All things continued to be repro-
duced."* The word which Dr. Legge translates " madest," in the
sentence " madest Heaven," is the same which in a preceding
sentence says " in the void nothing [existed." There is nothing to
indicate that the existence of Heaven, Earth and Man is ascribed to
the creating power of Heaven to whom the ode is addressed. It
merely asserts the fact of the existence of Heaven, Earth and Man.

The ode which is given on page 47 is also to Heaven and may
read thus : " Ti arranged the yin and yang, ah. The production and
change proceeded. The Shin, \i.e. HeavenJ jproduced the sun, moon
and five planets, ah, and their light was pure and beautiful. The
round covered and the square contained, and all things were happy.
I, servant, presume reverently to thank, ah. Worshipping I offer to Ti
the designation. Sovereign." f The characters " tsaou hwa," which

'^^W.'^^%n %M il.H ff ^ 5i ^.M H ^ PAS ►I' ISA

June.] THE STATE RELIGION OF CHINA. 189

Dr. Legge translates " making work," Dr. Medhurst says " should
not be translated creation and transformation. The Chinese do not
mean by it the original formation of all things, but the constant
production of things observable every day." But apart from all
question of translation, or how far some idea of creation may have
existed among the Chinese, I remark that whatever is said in these
odes is written in reference to Heaven to which the sacrifice at that
time was offered ; and the ascription of any of the works or attributes
of the true God to it does not make it to be the true God. Idolatry
consists in the ascription of the attributes, worship or works which
belong to God only to any other object or Being.

I translate the designation Shang-ti " the Ruler Above," for the
following reasons : Ti is explained Ruler by all the Chinese diction-
aries and commentators. It is also translated Ruler by all "Western
translations for these three hundred years ; as into Latin, Imperator
or Dominator; into French, Empereur, and into English, Ruler. It is
also trau.slated Ruler by the Mauchu translators, who translated the
Chinese Classics into Manchu. The examples of this meaning of the
word Ti are found throughout this article, and in the letter to Prof.
Max Midler, and in the pamphlet on Shang-ti. That the prefix
Shaug is properly rendered abocey I maintain for these reasons :
Heaven and Earth are correlates, the one of the other. The one is
above, the other is below. Hence the current expression " Heaven is
above and Earth is below."* The early and long continued usage is
to designate Heaven as Shang T'ien — the Heaven above. Dr. Legge
often so translates this expression. In assigning different parts of
nature to the care of different Beings it was not the idea of the Chinese
to consider any one as supreme ; but that each one should discharge
the function which was assigned to it ; hence the expression Shaug
T'ion simply referred to the location of Heaven as above — above the
Earth and all other things. Since Ti is the synonym of, or another
name for, Heaven, when Shang is prefixed to Ti, it has properly the
same meaning, and simply refers to its locality. Again Heaven and
Earth are constantly referred to as equals as the two great objects.
They are said to be equal in merit, equal in the sacrifice offered to
them. They are said conjointly to produce all things. While Heaven,
or Ti, is said to lule all things. Earth is said to nourish all things.
It would therefore be incougruous with this usage, to translate Shang
T'ien otherwise than as Heaven above. And so when Shang is prefixed
to Ti it is congruous to translate it there also by the word above, the
Ruler above. The fact that Ti alone is as often used as the synoaym

190 THE STATE RELIGION OF CHINA. [May-

of Heaven as Shang-ti is, shows that there is no special significance
in the prefix Shang, it is simply used in reference to its location. To
this agree the express words of the Chinese Commentator on the
Chau Book of Rites. " Heaven and Ti are one, Heaven speaks of its
substance and Ti speaks of its lordship."* In explanation of the
phrase, " Great Heaven, The Ruler above " as it occurs in the text,
the Commentator says, " By reason of the greatness of its substance,
it is called great Heaven ; because the seat of its lordship is above, there-
fore it is called The Ruler above."t The translation of this term by
Supreme Ruler would appear to have been given by those mission-
aries of the Society of Jesus who contended that Heaven meant the
true God, and therefore its synonym meant the Supreme Ruler. And
thus from its being similar to the phrase Supreme Ruler in English,
which is used by many in speaking of God it has become a current,
though incorrect, translation of the Chinese term Shang-ti.

There is another use of the words Ti and Shang-ti, besides their
use as another name for Heaven, to which I have not yet adverted.
Sometimes they are used in referring to the soul, or the spiritual part
of the animated Heaven, as in these passages : " Ti is the Ruler of
Heaven. The lord and Ruler of Heaven is designated Ti. The lord
and ruler of the body is called the heart."+ In this passage the idea
is evidently to speak of the animated Heaven as composed of the
visible Heaven and the animating soul or spirit. As the soul, which
animates the human body, is styled the lord and ruler of the body, so
the soul of Heaven, here styled Ti, is in that sense the Lord and Ruler
of Heaven. But this does not conflict with the statemont that the
animated Heaven is the Lord and Ruler of all things, any more than
the fact that the soul of man is the ruler of the body conflicts with
the statement, that God gave to man "dominion over all the creatures."
And this statement that Ti, when used in speaking of the soul of
Heaven, is the Lord of Heaven does not support Dr. Legge's statement
that Ti when used as another name for Heaven is the Lord of Heaven.
For when we say, the soul guides and rules the actions of the body,
we do not mean, that the soul is a separate and independent Being
from the body, nor do we mean that it is the ruler of the body
as Jehovah is the Lord and Ruler of Heaven and Earth and all
things.

*?& ^ ^ fi + A ^ ^i ^ l£.

June.] THE STATE RELIGION' OF CHINA. 191

Here is another example of this use of the word. " Heaven and
Ti are one. The starry appearance is not Heaven, therefore Heaven
cannot be sought in the appearance. To seek Heaven in the appear-
ance differs in what respect from this, viz., to know that man has
form, color, mien and appearance, and not to know there is the more
honorable part, the ruling soul."* This passage refers to Heaven as
animated by an intelligent soul, just as man's body is animated by a
living soul. But it does not mean that the visible Heaven is no part
of the chief Power designated Heaven, any more than it means that
the body is no part of man.

I have met with this expression in a prayer offered by the
Emperor Tien Hing of Northern "Wei dynasty, A.D. 398. Having
prepared the sacrifice he prayed thus, " The Emperor, thy servant,
Kwei, using the blackish bull, clearly states to the soul of Imperial
Heaven and Sovereign Earth. Heaven Above has sent down the
decree, &c."t In this passage then is a clear and distinct reference
to the two component parts of the animated Heaven and Earth, viz.,
the substance or visible part, and the spirit or soul of each. But it
is also clear that the visible object is that to which the sacrifice is
offered, while it is also made plain that it is the intelligent soul, which
animates the object, that understands the prayer of the worshipper.
Just as in worshipping an idol, the worshipper bows before the visible
image, but he supposes it is the intelligent soul animating the image
that receives his prayer. It is also clear in this passage that it is
the visible objects that are styled Imperial Heaven, and Sovereign
Earth; for the spiritual part is called their soul; just as it is the
images of the respective idols the goddess of mercy and the war-god
that are called Kwang-yin and Kwan-ti. The Chinese word ling in
this passage refers to the same part of Heaven-god that Ti does in
the other passages.

I have thus presented from Chinese authors their testimony, as
to what object is meant when they speak of a ruling power by the
word Heaven. The testimony is uniform and the same. Everywhere
it is the visible Heaven which is referred to. In recapitulation, I
only refer to the two honorable designations which were conferred by
Imperial authority. They have continued in use more than 3000
years. The title "great" is stated to have been conferred "in reference

192 THE STATE RELIGION OF CHINA. [May-

to the gi-eatness of its substance ;" the reason for conferring the title
Imperial is thus stated, "honoring Heaven and regarding it as a
Sovereign, therefore it is styled Imperial Heaven." I have collected
nearly a thousand passages in which a ruling power is designated
Heaven. In many passages it is spoken of by some one of the many
appearances of shape or color which Heaven presents at various times.
1 have, in this paper, referred to a number of the passages, which
have been brought forward, as suggesting the idea of a Spiritual Being
to man's minds. I have shown that such passages are not understood
in that sense by the Chinese themselves. I have shown that when
they refer to a spirit or soul connected with Heaven they refer to an
intelligent soul animating the visible Heaven, as the soul animates the
body of man. Their conception of the greatness and power of Heaven
as a ruling power is taken from its visible greatness as high, and wide
and covering all things ; its virtue and moral attributes are conceived
of, or ascribed to it largely from considering the blessings and mercies
which come to mankind from heaven, as the means or second cause
thereof ; as its covering all things on the earth, its sending the rain
and the sunshine, and fruitful seasons. Judgments come to mankind
from it, as famine, destructive storms, drought and floods. Hence in
the state religion the Emperor offers sacrifices and prayers to Heaven,
at the altar to Heaven, to obtain the blessings which it confers upon
mankind, and to avert the calamities which it sends upon the wicked.
In this discussion I have had no other object than to present fairly
and clearly what the Chinese themselves say in regard to the matter.
I have printed the Chinese text of the passages I have quoted, that
all who are interested in the subject may judge of the faithfulness
of the translation presented. I am, by this repeated examination of
the subject, more fully convinced that the opinion, in regard to the
object worshipped in the state religion of China under the designation
Heaven, being the visible Heaven deified, which has been held so long,
and by so many writers of all creeds, is most certainly correct. I leave
those who have read these pages to form their own opinions in regard
to the matter. I feel assured that, with the spread of the Gospel, this
the most ancient form of idolatry will perish from off the earth, with
all other forms of idolatry, and that the one living and true God,
who is indeed the Ruler over all, will be worshipped in the place of
Heaven, by the Ruler of this people.

June.] A coMrENDiuM of history ist thirty volumes. 193

It

m tr ^ n M

A compendium: of history in thirty volumes, by WONG

SHI-CHING, AN EMINENT SCHOLAR OF THE MING

DYNASTY, A.D. 1526—1590.

By Eev. T. p. CaAWFOBD, D.D., of Tungchow.

No. II.
' THE TEN ANCIENT PERIODS.

a rjH^IN SZE-MING says, according to the ' Annals of the Original
Book of the Law ' (a lost work) it is said that, counting from
the origin of heaven and earth to the production of the (Confucian)
Analects in the 14th year of Prince Lu Ai-kung, or to the era of his
capture of the lin (^) (b.c. 481), there had passed in all 3,267,000
years,* divided into 10 ki (-f- $£) (^) or Ten Periods."

1.

** The first period is called Keu-t'eu ki (the period of the * Nine
Heads,' or of the * Nine Names '). It is the same as the Jin-hwong-
sze (or the Reign of man ( A ^)- The ancients say that there was
one person to each head, since the JIn-hwong period was composed of
hrethren nine persons " (images represented as presiding over the 9
divisions of the cycle ?) 9 names (^).

II.

" The second period is called the TVu-lung ki, (and the "Wu-hwong
ki, or the period of the 'Five Dragons,' or 'Five Great Chiefs). They
are designated as Hwong-peh, Hwong-tsung, Hwong-su, Hwong-ki,
and Hwong-siao. These chiefs reigned over the five points (of the
compass), (^) controlled the five elements of nature, adorned the five
sacred mountains, and succeeded the Jin-hwong chiefs in the govern-
ment of the world. At that time men took refuge in nests on the trees,
and in caves of the earth ; for the sun and moon were then clear and
bright." (The Lu-sze says, this was also called the * Five Names

period'). 5 names (^).

III.

" The third period is called Sheh-t4 ki, composed of fifty-nine
names. These chiefs succeeded the "Wu-lung chiefs in the govern-
ment. They divided the world and dwelt therein." 59 names (^).

« The Ln-sze history has only 2,276,000 years, and regards 291,840 as the better
number. It reckons 167,000 years to each of the ' 10 ki,' but this would make
1,G70,000, neither of tlie above sams. These various estimates were doubtless
made after Confucius had becomo famous, and are therefore comparatively
modern. They are not a part o/ the annals.

194 A COMPENDIUM OP HISTORY IN THIRTY VOLUMES. [May-

IV.

" The fourth period is called Hwo-loh ki, composed of three names.
These chiefs succeeded the Sheh-t'i chiefs in the government. They
first taught the people to dwell permanently in caves." 3 names (j^).

V.

"The fifth period is called Lien-t'ung Id, composed of six
names. These chiefs succeeded the Hwo-loh chiefs in the govern-
ment." 6 names (^).

VI.

"The sixth period is called Sii-ming ki, composed of four
names. These chiefs succeeded the Lien-t'ung chiefs in the govern-
ment." 4 names (^).*

VII.

"The seventh period is called Siin-fei ki." (22 names (^).
found elsewhere).

VIII.

"The eighth period is called Yin-t'i ki." (13 names (J^), elsewhere),

IX.

" The ninth period is called Shen-t'ung ki." (19 names (|^),
elsewhere).

X.

" The tenth period is called SU-yih ki." (7 names (^)* to the

Hia dynasty, also found elsewhere).

[From the Jin-hwong sze, or the reign of man, to the Sii-ming ki (No.
Ti.) there were in all 83 rulers (;§"). From Siin-fei ki downwards
the sM {^), or generations composing them are recorded in order.
The Shen-t'ung ki ends at Yen-ti (also called Shin-nu), and the
Sii-yih begins with Whong-ti (;pC *f§) ^^d ends with the Chow
dynasty (^ ^). Though the statements in regard to those ages
are numerous, yet for the want of facts many of them are too doubt-
ful to bear inspection. While men are the most intelligent of beings,
their abilities are not all the same. Some are naturally superior to
others and so become the rulers. Even among the bees and the ants
such is the case, then how much more will it be so among men ?
Whether the opinion that there were no rulers prior to P'au-ku be
false or not is difficult to say, and whether the opinion that tbey
began (immediately) after Jin-hwong is false or not is doubtful.
However, as a historian, I must be cautious as to those past ages of
the world, and faithfully record the titles of the various rulers,
reject absurdities and retain such as are realities.

I shall therefore arrange the annals beginning from the Siin-fei ki in
regular order that they may be thoroughly inspected.]

• The shing \fSu i3 the family name. The sze (^) is the clan name, or chief of
the clan. They ai-e somelitnea used together, aa shing sze, aad iuterchauga bly.

i

June.] A COMPENDIUM OF HISTORY IN THIRTY VOLUMES. 195

"Siin-fei ki," {in detail).
[In the Siin-fel period virtue and faith were profoundly established, and
men followed instruction with the greatest alacrity. The titles of
the sze, or principal chiefs, are given in this ki, bat not the number
of their ski, or generations.* In all 22 sze.']

Their titles are as follows : —

1. '' Kii-ling sze.'*

[This Chief arose on the Fan-tsu river. He could hold a great elephant,
and scatter the forces of the Five Giants f (S T ^ i)- He could
chase away day and night, and overturn the hills and streams. He
had no fixed abode, and his foot-prints are at Shu (^). He was
probably born at Fan-tsu, a place said to be on ihe*Fan-yin-tsu river.]

2. " Kii-kiang sze."

3. " Ch^ao-ming sze."

4. " Tsao-hcong sze."

5. " KU-tsin sze."

6. " Hwong-shin sze,"

7. " Kii-shin sze."

8. ''Li-ling sze."

9. " Ta-tcei sze."

10. " Kicei-wei sze."

11. ''Ei-tsze sze."

12. "Kai-fung sze."
1'3. " Ten-shang sze."

14. " Kai-i/ing sze."

15. " Ta-ttin sze."

16. " Ling-yang sze."

17. " Wu-ch^ang sze."

18. " Tai-yih sze."

[T'ai-yih sze (great one) is an exalted, and vast ruling spirit, the real
divinity of the bright throne; a pure and boundless essence, without
form or taste. He is able to understand and to hold firm his pur-
poses, as well as to direct and continue them.] (This as I take it
is an explanation of the meaning of the title of this chief).

19. *' K^ung-sang sze."

[The capital of K*ung-sang was five (Eng.) miles to the south of Ch'in-
lieu hien, where the noted Minister Yih-yin was born.]

20. " Shin-min sze."

[Some say this chief was a divine ruler since ho could cause both gods and
men to change their affairs, and since his spirit pervaded every place.]

21. " Yih-ti sze."

22. "Tsze-min sze."

[In the times of Tsze-min sze caves ceased to be used as dwelling places.]

* The Lu Bze, however, says there were * 60 odd shi.'
t Perhaps ' Five Heroes ' would bo a better rendering.

196 A COMPENDIUM OF HISTORY IN THIRTY VOLUMES. [May-

"Yhi-fi Jii," (in detail.)
[The government of Yin-tH was beneficial to posterity. It has the titles
of the principal chiefs as well as the number of their generations
(shi ift). The whole period contained 13 chiefs {s2e J^). Their
names and order are as follows :]

1. " ChHn-fang sze.'*

[Men in early times used leaves for clothing ; but Ch'in-fang sze taught
his people to plait bark into garments with which to protect their
bodies from the wind and frost ; also to twist up their hair in such
a manner as to shield their heads from the spring rains. Those who
followed his instructions were called 'the clothed and civilized folks.'

This sze contained 4 generations.]

2. " Shii-san sze.'*

[The foundation of the kingdom was laid at Shu (^) beginning from
Jin-hwong, or the reign of man. Ts'an-ts'ung, Peh-hu, and Yll-tao
were three of its rulers. Each continued several hundred years.
The title (of the kingdom) was Shu san (^ lll)-(°) Tsan-ts'ung
dwelt at Kii-shang (^ Jl). Yii-tao ruled over the Tao (iS D^)
river down to the Rush Marsh. But the language under this head
is too defective for scholars to make oat the text, or to hand down
its meaniug. It is said that Wong-ti (H 'J^) long afterwards filled
in the missing characters.] (No generations given.)

3. '' Ku-ei-wei sze.'*
[This sze contained 6 genei^ations.]

4. '' Ilivun-tim sze."
[This sze contained 7 generations.]

5. " Tung-hu sze."

[Tsze-sze (the gi-andson of Confucius) says, that the Tung-hu (Eastern
House) was an illustrious age. It followed a time of confusion, but
exerted a most excellent influence ; which, by retiring modesty, it
left behind it. During its reign even the birds and beasts were
amiable, and t-lie trees and bamboos grew rapidly. The people
traveling on the high ways did not pick up the articles dropped by
others. The farmers had abundance of food, and each kept within
his own boundaiues. The people sang without laciviousness and
mourned without noise ; for it was an age of unusual virtue. This
sze contained 17 generations.]

6. *' Hicong-i^an sze."

[Some say this sze was also called Li-kwong sze. The preface to the
"Annals(*') of the Law" says, that while Hwong-t'an was on the
throne the people needed not to be governed, as heaven, earth,
officials, and all things believed in tJae sovereign without false
pretences. Hence both the dead and the living kept to their places,
and so there were no usurpations among them. This sze contained
7 generations.

7. "KH-t'ung sze."
[This sze contained 3 generations.]

8. ''Ki-yih sze."
(No generations given under this head.)

June.] A COMPENDIUM OF HISTORY IN THIRTY VOLUMES. 197

9. *'Ki-kii sze."

[K ang-ts'anfif-isze says that daring this reign it was also unnecessary to
govern the people as they did not rebel. The chief, by following
his ears and eyes, understood both internal and external affairs!
The people only knew who were their mothers, but not who were
their fathers. They lived like quails, were without desires or
aspirations, wandering about by day and passing the night among
their friends. They wrapped their dead in straw mats and placed
them aloft to be dissolved by the wind. The JMing-li (Book of tho
Law) says that people who understand life are not difficult to govern.
The expression, 'Lived like quails,' means that the people had no
permanent places of abode, and were fed like young birds.]

(This has no generation mentioned, but tbe Lu sze gives it 1.)

10. '^Hi-icci Hzer
[This contained 4 generations.]

11. " Yeu-U\io sze."

[This contained 2 generations, and is discussed elsewhere.]

12. "Sui-Jin sze."

[This contained 8 generations, and is also discussed elsewhere.] (The
Lu sze gives it only 4 generations.)

13. " Yang-cli^ing sze."

[There is a plain in the jade-stone mountains of Ar-wu-yei within the
boundaries of which was the place of the library where Yung-ch'lng
sze pi-eserved the annals of the former kings. (') It contained 8
generations.]

" Shen-t'ung Jci," (in detail.)

{^Shcn-t'muj is said to mean the virtue of devout meditation on, and
thorough comprehension of, the doctrines of heaven. It contained
19 sze* or principal chiefs, as follows.]

" Htien-yuen sze."

[This sze reigned on the north of Kiung-sang. He studied things in
order to gain wisdom. Seeing the floss of the metals rolling on
the ground like a wheel, he invented the chariot, the axle of which
is called huen, and the shafts yuen; hence the title of Huen-yuen,
as above.]

(The Compendium does not give the number of the shi or generations
under the various divisions of the Shen-t'ung ki, but tho Lu-sze
does so, and I shall add them from it. To this head it gives 3
generations.)

2. " Tsu'i/iuig szr."

[During this sze the state was harmonious and received the blessings of
light. The Chief from hearing the songs of birds at Yen-chow
made musical instruments to regale the gods in company with the
human voice. He also used the element of fire to instruct his
people, and so obtained the title of the 'Vermilion Ruler,' and in
after ages was enrolled among the Five gods. His capital was at
Kwai, and he was buried on the south.side of the Hung raountair.

• (The Lu sze gives it only 18 sze.)

198 A COMPENDIUM OF HISTORY IN THIUTY VOLUMES. [May-

According to Peh-hu-t'uiig, the tsu of this title means, ' to follow,' and
the ynng, to 'succeed to'; implying that Tsu-yung sze was able to
follow and succeed to the doctrines of the 'San-hwong' or the
Rulers of heaven, earth and man.]

(The Lu sze has 2 generations.)

3. « Tai-hao Fu-hi sze."

(This name stands as a general head here, without remarks or generations,
but it is discussed at large in another place.)

4. " Sze-hwong sze.'*

[This chief is called Ts'ang-ti. His given name was Kieh, (generally
known as Ts'ang-kieh). He had illustrious abilities by which he
was able to write from birth. When grown to manhood he ascended
the Yang-hii mountain overlooking the dark rolling waters of a
branch of the river Loh, and seeing a ' divine tortoise ' bearing on
its reddish back writings in darkish lines he took possession of it,
and so succeeded in obtaining a thorough knowledge of the changes
going on in heaven and earth. Looking up at the figure which
would be made by the circular and winding line on joining the 16
stars of the 16th constellation together, then looking down at the
lines formed on the back of the tortoise, then on the feathers of
birds, then on the hills and streams, and lastly on the palm and
fingers of the human hand, he invented the characters (for divina-
tion ?) The characters being completed the heavens rained profusely
and the ghosts wept at night. Ts'ang-ti dwelt at Yang-wu and
was buried at Li-hiang.*]

(It has 1 generation.)

5. ^^Teh-lui'ong sze."
(It has 20 generations.)

6. ^'Tsung-ynng sze."
(It has 4 generations. )

7. " Ta-ii)ig sze."
(It has 5 generations.)

8. " Li-lu sze."

(It has 5 generations.)

9. '* JTmin-lien sze."
(It has 11 generations.)

10. ''Ech-sJm sze."
(It has 1 generation.)

11. "Ku-o-fien sze."
(It has 4 generations.)

12. "Tsun-lu sze."
(It has 5 generations.)

13. "Hao-ying sze."
(It has 9 generations.)

l4:."Yeu-ts'aosze."
(It has 7 generations.)

15. "Chu-s/iang sze."
(It has- 3 generations.)

• (The Lu Bze says Sze-hwong was prince of a subject state. If so he is not in the
chrouological line.)

June] A COMPENDIUM OF HISTORY IN THIRTY VOLUMES. 199

16. "Ting-kang sze."
(It has 2 generations.)

17. " Wu-hicai Bzcr
(It has 6 generations.)

18. "Neu-hu-ong sze," (or Neu-tca 6ze.)
(It has no generations.)

19. " Shin-nu sze."

(It has no genei-ations here.*)

[In my stupid opinion regarding those ancient times (says the historian)
all the persons named in the list from Sze-hwong sze to Wu-hwai
szo lived prior to Tai-hao Fuh-hi ; but as Ch'in-sze-ming thinks that
only Huen-yuen and Tsu-yung (No. 1 and 2) should come before
T'ui-hao Fuh-hi, I have here followed his order of arrangement.

Ting-iian-hu says that Fuh-hi sze is also called Pao-hao sze ; that Shin-
\\\x sze is called Lieh-san sze, Lien-san sze, and Yih-hi sze. Thua
we see that the ancient kings had many titles and designations.
The 'San-hwong' were the sons of heaven, and their 'junior
brethren ' 30 persons, f I suppose were princes without titles.
Looking at the names Kii-ling, Ch'in-fang, and other titles of the
kind, it is uncertain whether they are designations of difEerenfc
individuals, or different designations of the same individaaL

*' Sii-yih hi" {in jjart.)

[The .<fw in this name means far-reaching knowledge, and the yih the
profound perception of benevolence, righteousness, doctrine, and
virtue. This period begins with Whong-ti, (or the Yellow Emperor)
and extends to the Chow dynasty. + From the Three Rulers down-
wards we have the titles of the Governors of the world, but not
their history in detail. We know not their family names, the years
of their generations (^ f^), or the places of their capitals, yet the
saying of some that no rulers or kings succeeded Jin-hwong is
certainly erroneous.

I have followed Ch*in-szo-ning''s mode of arranging these annals of the
past ages of the world, adding comments thereon that scholars may
have the means of investigating the subject as presented below.]

NOTE BT THE TRANST,ATOR.

I must here su&pend my translation for the present ; but I will
now give, in advance of their place in the work, those 7 names with
the years of their reigns which are found in the first part of the Su-
yih ki, that the reader may have in one article and consecutively all tho

* (In another place 7 successors are put after Shin-nu, but ifc is doubtful whether
they are in tlie chronological line, being regarded as princes of a subject state.
Their names are: — 1. Ti-Ung kwei; 2. Ti-ch'iug; 3. Ti-mingj 4. Ti-yih; 6. Ti-Iai ;
6. Ti-li; 7. Ti-yii-wong.)

t The San-hwong (Three Rulers) I understand to bo the eeyitera of the three cycles
of 13, 11, and y divisions respectively, and their 'junior brethren thirty persons,'
to be the 12, 10, and 8 equal parts into which the rims of the cycles were divided,
each represented by an imwje with a human head, combined with a dragon,
horse, ox, or sheep's body, &,c., &c.

J (Others close it with the great Yii, first sovereign of tt.e Hia dynasty.)

200

A COMPENDIUM OF HISTORY IN TFURTY VOLTiMES,

[May.

titles in the old annals from their beginning down to the Ilia dynasty,

where Chinese history proper is supposed to open, at b.c. 2,205.(^)

The seven names are as follows : —

Years.

1. Whong-ti, or Yeu-hiung sze ... ... ... lll.(^)

2. Shao-hao, or Kin-t'ien sze ... ... ... 84.

3. Chwan-hii, or Kao-yang sze ... ... ... 78.

4. Ti-k'u, or Kao-sbin sze... ... ... ... 70.

5. Ti-tsze ... .^ 9.

6. T'ang-yao, or Kao-t'ang sze ... ... ... 72.

7. Yii-shun, or Yeu-yii sze ... ... ... ... 61.

48r).=(16 sJd.

This 485 years is equal -16 generations of 30 years eacli, and a
fraction of 5.)

TO SUM UP.

1. The Compendium suras up the sze in the first four of the 10 ki as 83,

but gives only 82 in the detail. On the other hand the Lu-
sze suras thera up as only 81, while he gives 82 in the detail.
Perhaps the center in the cj'cle of the lirst or Keu-t^eu ki is
counted in the one case, and left out in the other by both of the
authors.

2. The Compendium gives to tl\e Shen-t'ung ki 2G sze, and the Lu-sze

25 sze. In other places there is enfii-e agreement as to the naraes
and the number of the sze, chief. Total of the 10 ki, by the former
in detail, 147 sze. Total of the 10 ki, by tlie latter in detail,
146 sze.

3. The Corapendiuni says the shi or generations are not I'ecorded in the

first seven ki, bnt the Lu-sze mentions ' 60 odd shi,' in a note, as
said to be contained in the seventh, or sun-fei ki. On what authority
it does not state.

4. The Compendium gives to the eighth, or yen-t'i ki, Q6 shi ; but the

Lu sze gives it oidy 66 shi.

5. To the ninth, or Slien-t'ung ki, the Compendium does not give the

shi, though it mentions the fact that it had Ihera. The Lu-sze how-
ever gives thera as 88 shi.

6. In the tenth, or Sil-yih ki, neither work mentions the shi. (Estimated

by me as slti 16.) The total number of the shi in the whole ten ki
cannot be ascertained from either of these authors; as it was, in their
first portions, evidently wanting in the original text that once
existed in China.

7. The intelligent reader lias now suffitient data to enable him to

compose these dynastic periods with those found in Babylonia,
Eg3'pt, Persia, India, and Genesis, all of which seem manifestly to
have come from the same general source. Fortunately for us,
Genesis, chapters 5 and 11, gives them in terras of years and in
regular order.

8. Considering the many nges through which these annals have past

they are still in an excellent state of preservation, and arc also of
the highest value as will be shown ia a future article.

June]

COMPENDIUM OF HISTORY IN THIRTY VOLUMES. 201

NOTES ON THE PKECEDING TRANSLATION.

(') The ' lin' is the Chinese Unicorn, a kind of large elk, said to announce the rise of
a sage. Prince Lu-Ai-kiing, so the story goes, went hunting in the llth year of
his reigJi and caught a strange animal which he brought to his cojirt. At that
time Confucius was there preparing his Analects shortly before his death. The
diviners it seems pronounced the animal to be the fabulous" lin," which, accord-
ing to the ancient tradition, heralds the arrival of a sage, implying doubtless that
the Prince was the man ; but afterwirds Confucius obtained the honor. Thus
the capture of the lin, the finishing of the Analects, and Confucius' death soon
after, united in making it an era in Chinese history.

(-) A ki {^) has varions applications. It is used indefinitely for a section of con-
secutive history &c.; definitely for cei'tain astronomical numbers or periods of
time, as 12 years &c. The Compendium, page 18 says, ' 720 make a'ti ' (cycle),
and 1 HO a cheii' (cycle). These two numbers are, one the half, and the other
the whole of a ' Cynic cycle,' counting, as in China, 3f50 days to the year. See
Webster's Dictionary for a clear definition of the Cynic cycle.

(') The center is always considered as a point in all Chinese cycles, as the 5 points of
the compass &c. •

(^) The shi ("ts), when used numerically, always equals 30 years, being the 48th part
of a cheu or ' Cynic cycle ' of 1410 common years ; and the sze (^)> most pro-
bably in ancient times, for GO years or the 2 kh part of it — they being 'chief
divisions, like we now say a ' sovereign,' a ' napoleon,' an ' eagle ' for certain
chief coins among us.

(') The names ' Shu-san,' ' Tao-river,' and ' Rush -marsh ' remind one of the Shu-shan
city, the Choaspcs river, and the Chaldean marshes in the province of liusiana in
Persia. The identification of these names may help to determine the region
where the first ' kingdom or reign of historic man began.

(*')"The terms ' Annals of the original law,' the 'Annals of the l.aw,' and the ' Law,.

all refer, I suppose, to the same lost book or ancient scriptures {"JQ W "Gi)
These names of the work remind us of the Jewish ' Book of the law,' the ' Law,'

&c. The Chinese historians also speak of a wai sze (5^p J^} or Foreign histoiy
as likewise a source of informatitin regarding the remote ages of the world.

(^) This reminds ns of what Berosus says about Sisittrus preserving the Records of
the antediluvian kings.

(^) The 10 ki are by many supposed to end with the great Yu, or first Sovereign of
the Hia Dynasty. In that case his name, and years 8, nmst be added to those
above given to the Sii-yih ki, and B.C. 2,197, will be their end instead of 2,205.
But these dates are uncertain.

(^) Chinese regular chronology in years begins -w ith the 61st year of Whong-ti(^'i^)
commonly placed by foreign writers at B.C. 2,637. But the reader should not
put too much stress on these dates in his studies of comparative chronology.
It is generally said that Whong-ti named the years in the cycle of GO, cori-ectcd
the calender &c. At least from his name down, the old mode of keeping time by
sze and shi seems to have changed to the modern one of reiijns and years.
I may here mention that I regard the Chinese sze and the Chaldean .«rtr.u8, of
Berosus as the same word — the same as the Hebrew sar, Persian shah, &c., — " a
Prince, Chief, Head-man," aiid the like.

The reader must remember that all words and phrases between dashes or parentheses
in the translatitm are my additions, while those in quotation marks and brackets
are from the Compendium, the former in large type the latter in small.

(To be continued^.

202 CHINESE RELIGIOUS TRACTS AND BOOKS. [May-

NOTES ON THE ETHICAL AND CHUISTIAN VALUE OF CHINESE
RELIGIOUS TRACTS AND BOOKS.

TT lias been stated that a certain Christian monk who had led a
vicious life, was saved from hell, because it was found that his
sins, though very numerous, were just out-numbered by the letters of
a ponderous and devout book he had written; the escape was, however,
a narrow one, for there was only one letter against which no sin could
be adduced. Though such instances of religious work are rare in
Europe, they are numerous enough in China. I confess to a strong
feeling of interest in any book, whatever may be its literary merits,
written by a so-called heathen as an atonement for his sins. Instead
of thinking unkindly of the book, or supposing that the author had
thereby added to his sins, and made his recovery more difficult, I am
disposed to regard such as not far from the kingdom of Heaven.
What a capital plan it would be to lessen iniquity, if we could compel
all sinners, everywhere, to leave their sins, and commence to write a
religious book ! Perhaps the reading of such productions would be a
much more severe penance than the writing. But, to be serious, such
books existing in any country, must be religious books ; pre-eminently
religious, written with a religious motive, not professionally, or for
financial considerations, but with the purpose of making amends for
evil already wrought.

If there arc not religious books of great interest to a Christian
missionary, then where, when, and by whom have religious books
been written and circulated. Between their covers, the truth may
lack harmony, the doctrine may be imperfect, the light may mix with
darkness, and the whole may be wrapped in considerable confusion
and obscurity. Yet they bear a very interesting relation to the truth,
and are the schoolmasters and heralds to bring men to Him in whom
all truth centres; books whoso hopes are attained, prophecies fulfilled,
and laws obeyed by Him who came not to destroy, but to conserve
and fulfil all that is true and excellent in any and every religion.
The Great Book shows God seeking to save man ; the lesson books
show man seeking God that he may be saved. Error may exist side
by side with truth, the treasure may be in a vessel very earthen, and
there may be but very little treasure in the vessel, but what good and
helpful book written by man has yet attained perfection?

I have assumed that the religious books of the Chinese are of
some value for Christian purposes. I know there are different opinions
upon this part of the question, but these differences will be explained

June.] CHINESE RELIGIOUS TRACTS AND BOOKS. 203

by the spirit and method we adopt when we set out upon such an
inquiry. If we begin differently, we cannot end alike. There are at
least two methods open to us — the sectarian and the scientific. The
former starts with the opinion that there is nothing good or true
outside of Nazareth ; all religions, except Christianity, are false,
merely false, and entirely false.

" The primrose on the river's brim,
A yellow primrose iv^as to bim,
Ami it was uothiug more."

But to the other view — " There are more things in heaven and
earth, than are dreamt of in his philosophy ;" therefore such religions
are regarded as " great historical phenomena, having a place, and a
purpose in the providence of God." " For what were called false
religions were real religious, as real to those who held them as ours
is to us. The matter of belief might be false, but it was not falsely
believed."* The matter of belief might grow corrupt and that which
at one time had moral power, might lose, at another, its force and
efficacy. Believing that each missionary has full liberty to select his
own view, I have adopted the second. I shall therefore attempt to
view the Chinese religious books in this latter spirit, and seek for the
hidden and underlying principles, rather than the mere verbal arrange-
aent or selections of words; for these latter arc often accidental, local,
and illusory ; but we commonly find in books a verbal difference with
a unity of principle. I want to seek and find what the authors and
"caders mean and understand, and not what outsiders think they
aean ; I want to know tchat is said rather than ic/io said it.
Believing that truth in any religious book must be helpful to
the possession and propagation of more and fuller truth; and accepting
as a general principle of judgement in doubtful cases, the Lord's own
verdict: "He that is not against us, is for us," I reach the conclusion
that the religious books of the Chinese are helpful. But this paper
will only introduce the subject.

Notwithstanding a strong tendency in some quarters to separate
religion from morals, theology from ethics, yet the majority of religious
books unite and connect them.

In the Chinese books there is more about morals than theology,
for the theology is usually taught indirectly when some positive
command is enforced, or some duty, such as prayer and worship, is
inculcated ; but the structure of the question here treated enables me
to leave out all references to theology. But I will just say this, that
the frequent reference to some deity or idol, which so often accom-
panies a valuable exhortation to duty, and yet which so often puzzles

* Fairburu.

204 CHINSEE RELIGIOUS TRACTS AND BOOKS. [Ma)'-

a Christian missionary, is, if rightly understood, a help to a truer
theology. If we show the more relevant application of all good
precepts, wherever they may be found, to the only true God, we
have some principle to act upon. The command has been, in theo-
logical ignorance, enforced by reference to an idol. The Christian
missionary shows that the principle of application is true, but the
object happens to be false ; and this error, under the circumstances,
is unfortunately inevitable. The motive which leads an idolater,
in ignorance, to seek for the name of some superhuman power with
which to connect and enforce his lessons of virtue, will certainly
Jead him to a higher and supreme superhuman power, when hi
knowledge will permit of such reference. " How can they believe on
Him of whom they have not heard ?"

Eefore proceeding to details, I may say that in the few books I
have examined I have found, at least, the following great truths.
I. Man ought to be virtuous. II. Man actually is sinful. III. Man
should repent. Such are indeed the chief truths found in these books,
as they are the chief truths of subjective Christianity. With regard
to the style and composition of these books, some are fussy, written
merely for the style, most of such are in verse ; poems and odes are
numerous, these often require much reading to understand, but a few
of them are simple and popular.

In prose all styles are found — classical, mandarin, and colloquial
or simple prose composition. The besetting sin of most writers is a
mania for numberless introductions ; the object of desire being to
obtain as many of these empty and useless articles — the imprimatur
of reputed great men — as possible. It is a popular hobby, a literary
mania to contribute or collect there unsuggestive leading articles. I
commenced to count the number written for a small tract called " A
Eecord of Reverence and Faith," and when I reached the number of
fifty, I found some other occupation. These inevitable introductions
far exceeded the original book in bulk* There use is to confirm by
" testimony" the value and efficacy of the book. Interesting sentences
are sometimes written on the covers : — " If you do not read, present
it to one who can." " When read pass to others." " He who speaks
to others concerning the things hereiu written will be made happy."

But the most perplexing chapter in almost every book is the
Index. It certainly indicates what may be expected between the
covers, but its methods of order and arrangement are astonishingly
peculiar. I will illustrate this point by giving a rapid and free
translation of this chapter found in three or four books : — No. 1, 27ie
Compaas and Guide, in twelve sections. Introduction or simple words

I

June.] . cnixESE religious tracts and books. 205

of explanation. Section I. Fundamentals. II. The Three Sects.
III. Heresy. lY. Causes of misery. V. ^lerciful deliverance. VI.
Explanation of doctrine. VII. Examination of fundamentals. VIII.
Refutation of the corrupt. IX. Reverence for the correct. X. On
the formation of virtue. XI. Enlightenment on little things. XII.
On the training and teaching of women, (" which," it adds in the
body of the book, " is most difficult to accomplish ;" and appeals to
Confucius for confirmation of its remark " that if you are kind to
women they will become proud, and if you neglect to show kindness
thoy grow angry!") Then follows: — A brief summary of the pre-
ceding twelve sections. Ten poems to arouse the age. Sixteen wise
sayings. Seventeen great lights. Twenty-five odes to enlighten the
ignorant. The final sentence being the consummation of the state of
Nirvana. " No humanity, no ego, no personality."

No. 2. A Lamp for a Dark House, in two parts. Part I.
Two introductions, one said to be an " inspiration " from the God of
Letters, who desired to enlighten the world. Thirteen Sections, viz.: —
Explanation and remarks upon previous editions. On reverence for
the immortal beings. Composition by the God of Letters to enlighten
the world. On the great happiness of those who have truth and virtue.
On contentment. On discontent. Vanity of all visible things. Warn-
ing from the God of War to arouse the world, with three contributions
to prove the reality of the exhortation, and a further contribution to
scare the careless ! Original discourse on the truth of Buddhism and
Taoism. An essay written on the issue of a new edition of Rewards
and Punishments, with six testimonies to its truth. The renewed
commands of the God of Letters composed for and printed with the
Better Self. New exhortation to prevent infanticide. Dispelling
doubts. Part II. Twenty-two Sections, viz.: — General warnings and
admonitions. Revere Heaven. On filial piety. ^Further reasons for
filial piety. Brotherly love. Conjugal duties. Loyalty. On Friend-
ship. Compassionate Teaching. Purity of life. Geomancy. Against
inciting litigation. Against cheating. Against cruelty. Against secret
sins. On the excellency of virtue. On humility. On patience. On
language. On the proper treatment of teachers. Against killing (animals
for food). Words and sayings to be ever before one. Conf'luding with
sundry efficacious medical prescriptions for the removal -of sickness.

No. III. — Records of Rapid Retribution. In four vols. Vol. 1.
Section I. Holy Teaching. Section II. Record of merit and sin.
Vol. 2, On the blessedness of virtue. Vol. 3. On the wretchedness
of vice. Vol. 4. Healing words, and sundry odes and poems.

Of the other books examined I would mention, as most worthy
of notice. The Records of Mutual Virtue, a work of ten vols., reprinted

206 CHINESE RELIGIOUS TRACES AND BOOKS. [May-

in Shanghai about thirteen years ago ( f^ ^ fj|). This is the most
yaluable work I have seen, and a careful perusal will show the
excellence and defects of Chinese religious literature. I can but refer
my readers to tlie book, which, I think, every student missionary
ought to carefully read. It is a kind of encyclopedia of native
religious tract literature. Most of the smaller and popular books have
been collected and may here be conveniently found.

I will now briefly notice some of the teachings of these books.
The following truths are taught i — I. Man ought to be good, ought
to act virtuously. Though this great truth is often stated in singular
methods, yet the truth is dearly and exhaustively taught, and I have
not met in any Christian or other book, a fuller statement of man's
moral obligation; for these books say that — 1. Man must be good, and
then do good. 2. That the good to be real must proceed from
the heart. 3. That the good per se is precious. Happily in theory,
at least, the Chinese are not utilitarian.

There is no perfect decalogue, equal to the Jewish, although
there are several imperfect decalogues in existence ; but there is a
constant appeal to the moral nature of man — virtue's innate law.

Definitions of the good are numerous,

A decalogue by the God of Letters.

-j^mrr ^£T>pr>^^ !^£t>wii m^^^m p.m^mM^^m
:zmMm ^mfk^ij ^m^^^ mtmz^m ^mmm ^£Mw

H?SPM mmm mi\mi m^^m ^^«it ^iti^if ^

m.%nm ^mim ^m-xm ikmf^m.^±'K^ m

-tWiMt ^T&fiiiafM> mm^:x^^ij> mm^^:xmz- mm^
AitAp^B mm%^ j^^MkJ m^vfj^h #^^^ mm^iE /g.

M'P^iL^ ^mA^3^ ^'^T^ItAg
il^mm m^T>M ^^hiu- :KlTO JE^T^^ JjiM^M m

i^MMmnm mmm^^m ±'M:<L^nm^^

June.] CHINESE RELlOIOrs TRACTS AND BOOKS. 207

The first five are prohibitive. First and Third eqnal the seventh
and ninth of the Jewish decalogue, with the Christian elaboration
found in Matt. v. 27, 28. Second. Abstain from all manner of evil
thoughts. Fourth. Avoid all that is waste of time, or useless and
unprofitable labor. Fifth. Do not destroy literature or printed paper.
Sixth. Keep faithfully all duties required by your relation to man,
as a son be filial, as a friend be sincere. Seventh. Keep your heart
pure. Eighth. Establish and edify your character. Ninth. Avoid all
evil associations. Tenth. Spread widely your religion, by speaking
good words, and circulating religious books.

Here is another decalogue.

-^,£,# mi±mmn^ m-mr^^'MW ^mm^>i^ n-n
riafT m'E^^Pyj mii^m ^mi^^^mmm ^^m^m^i- 75
EWM^ mt^m mmu^ m^:^m^ ^m^'^Kn ^^x$m

0.at:^ tm^m M^A'^ mm^f^. int^'P;t'^^ i^^Z^^^^

^mn'i^w^-^ ^^^E mmm mb"^^ ^^

f^^ ^^^fS ff^^fr^ ^m^ft

31^^11 ^ATbT^,^ nhm^ m;tm^ ^umm ij^a^ a

s^^ m^^±% umm^ mnji^ -^a^^
i^^m^m ^m^^ ^/^prfi n^-^^i.^ n-^m^ ^hAi&M

-t^^^j^ K^Mt^ im^A iitr&A« titit^ ymmm «

mm^ iit^^ E'^^m^ i^i^m^
Mmm Mn^A ekwi* mnmw: im^m mM^m «

m^m ^z^m^ m^^m :r>mnu

:^,M^n ^\iBim ^z^'iimm ^t^MiEm
-i-m'M^ mm^^ mm^m mimu n^unm Anw^ m

I. The Jewish fifth commandment, with the addition of loyalty
to Rulers. II. Be careful in word and deed. III. Seek true wisdom.-
IV. Grow in humanity and love. V. Kindly care for all beings
(both man and bird and beast)! VI. Be careful in deportment and
conduct. VII, Care for letters. VIII. Establish works of charity, —

208

CTIINSEE RELIGIOUS TRACTS AND BOOKS.

[May.

schools and foundlings. IX. Be porfectl}' pure in heart and character.
X. Show reverence for Ileaven and the gods. Observe liow this last
precept takes the opposite position in the Jewish decalogue. " The
last shall be first." This second decalogue is superior to the first, but
even here the treasure is contained in an earthen vessel. We cannot
pronounce it perfect.

S {0f ^ i<ical good man.

fiiAm^m

MAK^m^
MAn^m

^Anfif^
^A.m5?A
^iSric'hA

'MAimiA
mAM^?A
^^lif?A

mmimiA
fd-Amw^m

^'A^^TA

f^l-AM^^
ftfAJMM
i(?AT^I^#
iiAZ^^.^^

ftfKJyWWk

^Aj^mf-

fifAT^^M
f(fAZ>^^\^

UAnmn
nAmiiM

fifAJ^^m

nAz>nm

SSAi^t^

MAmm^^

HA^mm

^ATvfil^

MA'^xm

f(}AZ>WtM,

HA^i^^m

ifA^FMii
MAmBM
MAS^h^Z>

itfAmf^m

BA^Ti(?A

MAiMfA
lAf^jffA
^^MMA
MAMMA
M'AM^^^

M{11A4'M

MAmtm
MAj^nm

nAz>m^

ifAt^Mt
if?AT>^t

nAz>^m

MAm^'M
MAT^th^^

nAKnu
MA^nm

^TAli^M

But, as in oilier religions, wo find more in general teaching than in
formulated commandment — the above is an excellent example. I here
give an idea of its meaning: — Man is the most precious of all creation.
Some men are good and they may be readily distinguished. A good
man is faitliful and sincere, filial and fraternal, he has a keen sense
of purity or shame; he observes laws and ceremonies, he is not captive
to intemperance or impurity. He does not gamble, he does not lose
his temper, neither does he trust in riches or power to oppress. The
good man does not neglect to pay taxes, he does not encroach upon his
neighbor's land. He is neither envious or jealous of others' prosperity;
he will not lie or talk vain or idle words. He is not slanderous or
censorious. He has no evil companions, and will not join any club
of dissipation. The good man is not wild, unrulyV lawless, or violent ;
he is not idle; he has but one wife. A good man is not vain, frivolous,
gay or foppish. He is not untidy or indecent. He is not crafty,

June] CHINESE KF.T.TOTOrS TRACTS A\D BOOKS. 209

or obscene, or rough. Tie helps those in trouble, shows kindness,
abounds in acts of love. He is neither cunning, deceptive, mean,
little-hearted, or narrow-minded. A good man enters good company,
reads good books, entertains good thoughts, does good deeds. If the
wicked revile, the good man does not retort. If the wicked strike the
good man avoids the strike. !No matter whether important or un-
important people, a good man will not offend them. In all affairs,
great or small, the good man is in harmony with Heaven's truth. If
a good mnn be wealthy, he will prepare for the next world. If a
good man become famous, he will not despise his less fortunate
neighbors. If poor, he takes his lowly fare and clothing without
murmuring. If not famous or honorable, yet he preserve a good
name. If young, he virtuously reveres his seniors. If aged, he enjoys
his man}- years with increasing happiness. If a good man be weak
he will, before strong men, feel ashamed. If a good man has a
wicked nature he will ultimately exhaust and destroy the evil nature.
A good man is his neighbor's treasure and his country's jewel. His
conduct moves gods and demons, atid influences heaven and earth.
A good man produces good men, and bequeaths a virtuous posterity.
May the number of good men increase and fulfil Heaven's M-ill.
Ahis ! alas I a century quickly goes, and never returns ! Why then
act the evil man, and leave behind nought but an evil epitaph ? This,
like most good sermons, concludes with an earnest personal application.
The following elegant composition on " a righteous spirit " is
worthy of a high position in any system of morals.

^ i^ 1^ ^ m m -X

^mT^tm pri'mitifji ^i^^ytun :k'^^mm^\^ »hM^^^

f<^%^ si^^M i^E^^G m^'^^tm ^^^nc m
itiHi^s^^a i^5i^:tt^t: ii#^'jT>i,ym nmi^:^t.mt:

5Ea<i?(VHpr^e. ^f^isA stUMpg^ #$oAWria'i^ ^m

»& iiiA^,i, ^tffLi^n liA^i ^^^m mAtitm^^ ^

i^Ph'^Ak -mm Bm^^m m^B.^i^ mi^^M mm^^ ^
0ii± ai^ti^^ mAm^ :^n^A ^^n^ ^mmm %i?
^^ ^0^? -'M-ft Mm^i^ -:t-i ^it^i mi¥.m
^ *^^E B^^^ii i&^mm ^Bm^ s^js^^ w.%i^^

210

CHINESE RELIGIOUS TRACTS AND BOOKS.

[May-

^^^. ^7J£ M^^t m^^ n^i^^m w:tn^ m«> n

^

^w># ^/jmmm^^m n^^M mz-mu ^Bmm ji^
mK M^sfir jLff^>i5i m^Wiy Wif^]&^ ^num^iE^

^^ut^^t it^mw^ .ii»i4 ^tw.jpz^ mtmM^
®t4 i^^^m.'^ '-B.^.^^^ m^Mw^ ^^tm^j^ mt^
m4 #4 i^mv'M^ M-^mE^ ^u^t-^m^ m^m^^ m

The filial are called filial-hearted, the loyal, lo3'al-hearted, the
righteous, righteous spirit. Why say righteous spirit instead of
heart? Because the righteous have a firm, pure, immovable spirit,
the gift of heaven and earth to man. Possessing this, riches or honor
cannot rob a man of it, poverty or distress are unable to remove it,
perils of sword or saw do not shake it, gold, jenis, goods or money
cannot disturb it. The ocean may dry up, and rocks may decay, but
the righteous spirit is incorruptible. Its -fulness fills up the space
between heaven and earth, its brilliance adds light to the sun, and
lustre to the moon ; where it abounds it completes the character of
sages or angels, where its influence is less, it developes human
cliaractcr, suck perfection is unattainable without the righteous spirit,
for this is the great connecting influence either in heaven or on earth.
But I notice that many men of this world lose it. The statesman
who regards his family to the neglect of the empire has lost his
righteousness. The husband who cares for his concubine, and dis-
regards his wife has lost it. The brother who regards wealth before
the brotherhood has lost it. The friend mislead by considerations of
personal interest loses it. Thus it is that the correcting spirit of
righteousness daily declines ; and the depraving temperament daily
grows. So the whole world is as a man with injured health, upon
whom many diseases prey, and if he does not die yet he is always
very sick. All good people will lament this, I wish that all men
would reflect upon these two words, * Righteous spirit.' If a man
has breath he is alive, if he has not breath he is dead ; if a man has
not righteousness, although alive, he is as dead.* If we take salary
from another, we should be faithful, with our whole heart doing service.

• This is a boautifal antithesia to the Saviour's worrla " Ho tliab believes ou mo,
though he bo dead, yet shall he live." John xi. 25.

June] CHINESE RELIGIOUS TRACTS AND BOCKS. 211

Think upon the kindnesses received from others, tlicn you will not
wish, to avenge injuries wrought against your enemies.* A righteous
spirit that depends upon others for help will not forget the source
from whence kindness proceeds, and will take care that even a meal
of rice or drink of water are not received without remembrance of the
kind act. If he who was an orphan, and has been nurtured to man-
hood by another, has a righteous spirit, he will serve his benefactor
as a filial sou would serve his father. If amongst friends, one becomes
rich or famous, while the other remains poor, or unknown ; if one
rides in his carriage, while the other wears a rain hat, if one is
mounted on horse, and the other trudges along on foot, the rich and
favoured, if righteous, will not despise his poorer friends, but will
cherish a true feeling to be manifested at meeting. So in all the
relations or connexions in life, he who faithfully observes such duties,
may be called perfect and complete in righteousness, for he has
obtained the correcting spirit and influence that moves in heaven and
on earth, and has not lost his original (moral) health. Living in this
world, he perfects his name and completes his vocation ; when he
departs, what difficulty is there to prevent him attaining to the holy
and spiritual ? But I have been referring to men, and yet even all
creatures possess this spirit. A dog, to save the life of his master,
who, through intoxication, had fallen asleep and was unconscious and
helpless near burning grass — made several journeys to the brook and
with his shaggy coat dripping with water kept a wet and cool barrier
between the fire and his master, saving his life, but itself perishing
through exhaustion. Or of the horse, or ox, or monkey who shewed
the same faithful spirit. Here follows a number of legends with the
same moral, shewing that birds, reptiles, or even insects did not
forget to acknowledge favors received from man, and the closing
sentence is the query — How is it that man can be destitute of this
quality, when even the poorer relations of creation possess it? I
need not remind my readers of Isaiah's analogy which is very similar.
The author must at least be credited with an honest attempt to
reduce his theory of righteousness to well doing in the common duties
of our daily life. And if this be not righteousness, I should like
to know what it is. He has however failed, where all teachers fail
who have not the power of a ' Thus saith the Lord ' which exalts
morals into dufi/.

The following ode on "Be at peace with thy lot," with its
defects and excellencies, is a fair specimen of Chinese illogical moral
teaching : —

* The best reason I know to ensure the Christian treatment of enemies.

212

CHINESE KELIGIOUS TRACTS AND BOOKS.

[May.

M ^

mmsLmmMm

A^i

^ ^ m

f^mmmmA m^m
^m^A^^n^ ^mm

^^Awmm

Amhm-mm rmm
j^^A>6^siii i^^ji

The whole of life has been peacefully arranged, why seek to
alter? To-day you are ignorant of to-morrow's events, why be
anxious? If you neglect your parents to worship Buddha, why wor-
ship ? Brothers and sisters are all of one spirit, why quarrel ? Your
children bring their own bliss, why trouble yourself ? Your servants
are some body's children, why illtroat them? If you write with mali-
cious pen to destroy others, you will destroy yourself, why provoke it ?

But I have translated enough to show the quality, so I leave
this for another which professes to answer the important question
How to be contented ? Show compassion to others even less fortunate.
Think upon the sick, the hungry, and the suffering, and then think
upon yourself, healthy, fed, and free from suffering. Moreover all
things in this world are imperfect. The sun after its ascent to
meridian begins to descend. The moon when full begins to wane.
The hills will fall, and the streams become thirsty. Be you content.

China has had it Temperance reformers, as may be seen by the
following upon the evils of wine drinking by ^ ^ ^. " Wine con-
founds the character, scarcely any man who drinks immoderately can
possess self-control. Those whose dispositions naturally are stern,
overbearing, or tyrannical, are helped to develop such evils by wine,
and so with rapidity are made angry and mad. How great is the
injury caused ! For this reason several exhortations have been written.
"Wine may bo used to assist joy, but be not sunk to excess in it,

JuDe.] CHINESE RELIGIOUS TRACTS AND BOOKS. 213

"Wine may be used for religious oblations, but not to violate propriety,
by becoming drunk with it. A little may nourish, but a largo quantity
destroys. Man when drunk will do that which, when sober he would
not dare to do : he will do anything ! " " Through wine the scholar
loses his good name, the magistrate his office, the merchant his trade,
and the artizan his work. Person, property, friends, family, and life,
all are injured. TThat difference is there between it and a venomous
serpent ?" " Hence the first of the Buddhists prohibitions is "abstain
from mne." Wine is a cruel axe that cuts down the character. Is it
good or evil to give to, or press upon a man, as a kindness, that ^hich
may injure him ?" " Some may escape the evil, but nine out of every
ten are destroyed. "Wine may be of excellent flavor, but it is a mad
man's medicine. Wine is the source of disorder, it bequeaths hosts
of hideous things ; it spoils longevity and hands down vicious habits."
We now give the author's Thirty-two evils op wine drink-
ing. I. It robs the heart of its purity, ii. It exhausts money and
property, iii. Door of much sickness and disease, iv. Root of brawls
and quarrels, v. It makes men naked and barefooted as oxen or
horses, but (unlike cattle), vi. Reeling and dancing, idling and
cursing, they are detested by all men. vii. Through it men never
obtain what they should, viii. "What they obtain they lose. ix. It
causes men to waste deeds and exhaust speech ; when they awake it
is only to repent, x. It causes the loss of much, and an awakening
only to shame and confusion, xi. It destroys physical force, xii. It
spoils countenance and complexion, xiii. Heart and mind are led
astray, xiv. "Wisdom and knowledge are beclouded, xv. It destroys
the capacity to honor parents, xvi. Through it men cannot reverence
the gods, xvii, nor obey the words of good men ; xviii, nor laws of
the empire, xix. It makes friendships with cruel and wicked men.
XX. It causes a separation from the virtuous and good. xxi. It makes
men shameless, xxii. It easily excites to ferocious anger, xxiii. It
destroj's the* power to control the passions, xxiv. It gives men over to
evil without limit, xxv. It causes them to resist the devout, xxvi.
Produces a heart without fear, xxvii. Turns day into night, xxviii.
Makes infamous in crime and teaches iniquity, xxix. Rejects virtuous
laws. XXX. Drives men far from the true and happy end of life (Nir-.
vana). xxxr. Sows tho seeds of insanity and madness, xxxii. Corrupts
the body, destroys the life, and causes men to fall into the wicked
way. One name for wine is Fountain of Misery H ^- It is said
that the Emperor Yuan Tsung y^ ^ a.d. 713 refused to drink wine,
because of its evil influence, and, it is remarked "if the son of heaven
was willing to abstain, what must be the disposition of any man, who

214 CHINESE RELIGIOUS TRACTS AND BOOKS. [May-

will not follow such an example !" According to the Chinese theory
of the Divine right of Rulers this would be a powerful argument.

MONEY.

How great is the influence of the love of money over man.
Because of this love, hone and flesh relatives are embittered by ill-
feeling, oflicials sacrifice their good name, and individuals their purity.
Toiling merchants and travelling traders perish for it, and hucksters
quarrel over it. It quickly comes and quickly goes. It is suddenly
amassed and suddenly scattered, and so poverty and wealth are rapidly
interchanged. But few are made happy by it, yet many are rendered
wretched. The word for money, ^, has at its side two spears, which
implies the meaning that money may kill. This reminds us of the
well-known sentence which terms the love of money the root of all
evil, and also adds, " which some coveting after, wander away from
the faith, and pierce themselves through with many sorrows." I need
scarcely add that the Chinese anagram is a pretty comment on Paul's
words just quoted (1 Tim. vi. 10).

DO NOT LAY UP WEALTH.

If you say you accumulate for your descendants, you know not
but that fire may destroy and thieves steal, or what use your children
may make of it, for through it they may bo wickedly profligate. He
who loves his children should bequeath to them a legacy of virtue,
and wealth and happiness will be added to them.

ON SELF CONTROL.

The wise and learned should be as humble as if unwise. He of
great fame must possess his merit in true humility. The courageous
and mighty should act with modesty. The wealthy should be humble.
Attempt not to outrival your wealthy or famous neighbors. Strive
not against the arrogant, nor argue with the passionate. "Wealth and
fame are but a storehouse of envy, and might and ability an occasion
for calamity.

BE CAUTIOUS.

The simple fish sees the bait but not the hook ; the tiger sees tho
sheep but not the trap ; the monkey beholds the wine but not the
hunter. Consider your own body and soul. "Where will they be
hereafter. The uncautious man is like a drunkard, he lives a dreamy
life, and dies a dreamy death.

Do not neglect the present life, a thousand ages may be influenced
for weal or woe, by your action of the present day. To-day's evil
may produce inexhaustible trouble, to-day's good may secure afi incor-
ruptible inheritance. Therefore if you do not neglect the duties of
the present moment, if you die at night you need not grieve, for yours
will be a happy life for future centuries.

June.] cnixESE religious tracfs and books. 215

THE REASON WHY MEN SUFFER.

If any one asks, — Is not calamity, sorrow, and trouble, unfor-
tunate ? I reply, No — they are medicine for the inexperienced. It
would be unfortunate if wrong words, thoughts, or acts, should bo
successful and produce happiness ; this result would confirm man in
error. To endure chastisement is to increase wisdom by discipline.
Lack of self-respect produces shame, lack of self-fear causes trouble.
He who is emptied of self, may be filled (with wisdom). The wise
are without self-conceit. The greater the merit, the less liability to
boast. The more the sin the less probability of repentance. To praise
the good is the mark of a good man ; to hide one's own sins and boast
of virtue is the mark of ordinary men, but to excuse one's own sins
and claim reward is the mark of a mean mjin. Do not cover universal
truth to hide personal sins. Show kindly forgiveness to others (who
sill), but be strict and act according to righteous principle yourself.
If you show the same charity to others that you desire for yourself
you will enjoy a good fellowship in humanity. If you are as strict
with yourself, as you are with other offenders, your sins will be few.

THE IMPORTANCE OF LITTLE THINGS.

How easy to be careful of great acts of good or evil, and how
easy to be careless over the little acts of life. Great deeds of good
are not always by us for performance, when they are they require
suitable capacity and ability to act ; but little acts of good may be
daily wrought, and little evils may be avoided.* The performance of
these will enlarge the capacity and prepare for great acts, and this is
the true law of progress from the small to the great (^ *J> M :^)-

One verse may be rendered thus : —

One act of right,

Makes one sin the less;

One moved to good,

The world's faults decrease.

and reminds as of another saying, " He which converteth the sinner
from the error of his way shall save a soul from death, and shall hide
a multitude of sins." Doubtless other passages already quoted will
have suggested some of the best sentences in the Scriptures ; it would
be unnecessary and tedious for me to pause and point them out.

2. That the good to be real must proceed from the heart. It is
often thought that such teaching is only found in Christian writings,
but this is incorrect, for it may be commonly found in the religious
tracts of the Chinese ; and this is another confirmation of my previous
statement, that this literature is educational and introductory to a
fuller knowledge of truth. One says. " If you had the opportunity

• *' The trivial round, the common task,
Will furnish all we need to ask."

216 CHINESE RELIGTOT-S TRACTS AST) BOOKS. [^lay-

to sin and did not sin that is good, if yon might have done good and
did it not, that is sin : this abstaining or acting is in the hearL" The
sj)irit of virtue is compared to the tree root which lives on ; virtuous
actions, to the leaves, flowers, and fruit which decay. The true man's
saying — " My Bible consists of three volumes, and six words. Vol. I.
Patience, endurance. Vol. II. Love, compassion. Vol. III. Duty,
ought. This is not in my bookcase but on the tablet of my soul. If
you control your thoughts, your actions will be good. If you lose
control of these, which are but fractions of your better self, all you r
actions will be wrong. ("As a man thinketh in his heart so is he ").
" Good must be in spirit and principle, action is but the outcome."

Another, ""Who is a great man ? He of an humble heart." Re-
pentance is said to be "1. A heart of shame for the past. 2. A heart of
fear for the future. 3. And yet a heart of joy when all sin is changed."

3. That the good per se is precious, I ought to say, that as
elsewhere, so in China, this view is not popular, either with authors
or distributors of religious books : for many pages are filled with
records of immediate rewards given to the virtuous. Practically neither
Christians or heathens believe in virtue without happiness. A large
portion of religious sermons and literature unfailingly connect some
command with some promise, or certain duties with certain rewards.
So in many recorded instances of repentance and conversion, fears and
hopes concerning the hell or heaven of the future have proved a very
strong motive. In China where belief concerning the future life is
less distinct and pronounced, the similar motive points to happiness
to be obtained, and calamity to be avoided in the present life.

Still the best writers in China have protested against this theory.
It is said " There is a difference in the methods of viewing virtue.
There is the view which regards virtue for its intrinsic excellence."
"The wise and advanced may be led to the practice of virtue because of
its own value, "for only virtue is treasure i^^^^)- But for ordinary
people the view of virtue must be connected witli its result and effects.
Neither view must be despised. As man's ability can bear to hear,
so we must teach, adapting our methods of instruction to their capacity.
Hence the necessity for popular books with records of rewards.*

This tolerant, wise and liberal view, I reckon superior to the
hard, intolerant, and unelastic opinions of intuitional or utilitarian
writers in the "West. But to return to Chinese writers. Selfish worship,
and selfish prayers are said to be wrong, for, it is added, "Heaven
works for the good of all mankind, and not for a selfish heart."

* See I^ t $|.

June.] CHINESE RELIGIOUS TRACTS AND BOOKS. 217

The Chinese opinion of religious literature. " What is higher
than Heaven ? Books record Heaven's will. What is greater than
truth ! Books fully reveal its important principles." " They are the
storehouse of righteousness, and the treasury of virtue."

" The rosy clouds, the starry network are the literature of
heaven. The elegant hills and streams, the glorious trees and flowers
are the literature of earth. So the literature of laws and ceremonies
are the literature of man. Man is only complete and in harmony
with nature when he masters literature."

The henefits of each literature are said to be intellectual and
moral. A quartette of rules begins — "Head good books," Every
traveller in China who has distributed religious literature, may have
learned how popular such books are, and how highly respected is the
work of distribution. I believe that in China this work is more
esteemed than even in the West: and I need not say how useful a
pass2)ort for travel in the interior the package of " good books " has
been. The Christian missionary has not created this opinion, ho has
found it awaiting him ; its existence is owing to the fact that good
Chinese have been so occupied for ages. It is a valuable aid to the
inculcation of Christian literature, and we must give credit to the
Chinese work for the help it renders us.

Yet, these books have many defects. They are sadly in need of
careful revision. Some of their pages contain the morbid details of
vicious habits that are only equalled by the sensational pages of the
"Illustrated Police News" in the West. Then their efficacy is over-
rated. For want of better teaching, the mere circulation of such books
is reckoned as a full atonement for personal immorality prior or after.

If carefully -sifted and selected, much will be found useful to the
missionary. To read them will weaken the besetting sin of bigotry
that clings to most religious peoplo. One truth has been confirmed
while looking into this subject. The necessary relation between a
true theology and a pure morality. A clear and correct knowledge of
God, like a "pillar of fire" for the darkness of the night, would have
given a completion to the moral progress of a people who were seek-
ing a better life. But the seeking people had not met the seeking
God. When the powerful objective teaching of the Bible meets the
subjective teaching of the people then the wanderer will find rest.
So with the teachings of the Chinese on repentance, retribution and
restoration. These are weak, and need the help and strong support of
the "One mighty to save," who has come to change prophecies
about restoration into the realities of accomplished history.

F. Galpin.

218 CONFUCTATsISM IN ITS PRACTICAL BEARINGS UPON [May-

CONFUCIANISM, IN ITS PR ACTIO AI. BEARINGS UPON THE
SPREAD OF CHRISTIANITY IN CHINA.

By M. C. p.

TrrnATEVER may have been the historical or theoretical idea of
^ ' Confucianism, it has no claim at the present to be classed as a
S)'stem of religion, under any proper construction of that term. For
if religion be said to be right feelings towards God as rightly appre-
hended, then the system of Confucius fails to come within the range
of such a definition. Or if religion be defined as a system of faith
and practice, correct or incorrect, based upon the fact of man's eternal
existence, and the needs and destiny of his spiritual nature, still Con-
fucianism fails to fulfill the conditions. Whether it at any time
contained an idea of the true God and the homage and obedience due
to Him, is not a question pertinent to the aims of this paper. For if
it ever contained such an idea, it would seem long since to have been
eliminated from the practice of the system, and Confucianism in
practice, rather than in theory, is that with which we have to do.

Confucianism, as practically existing in China, presents three
phases, namely: — 1st. A code of ethics. 2nd. A system of education.
3rd. The basis of a political aristocracy.

As a code of ethics, it embraces nearly or quite all the fundamental
principles of morality, with a large admixture of superstition; and,
hence, much of the moral code of Confuciu^ is identical with the
teachings of Christianity. Certain tenets may be said to represent an
abnormal or morbid growth upon a foundation of truth ; and certain
other articles are radically and inherently opposed to Christian
doctrine. In a word, Confucianism is Chinese Pharisaism, and of it,
in a modified degree, one may quote the words of the Saviour, " these
ought ye to have done, and not to leave the other undone." There
is little danger of placing too high an estimate upon the influence of
the teachings of the Sage of China in its restraining, conserving, and
assimilating effects upon his countrymen during the centuries. Their
patience, moderation, love of order, power of self-restraint, regard for
the outward forms of morality, and last but not least, the high degree
of homogeneity to which, as a nation, they have attained, are doubt-
less due in largo measure to the system which lie developed and
formulated.

As a mode of education, Confucianism is as distinct and well
defined as, for example, the Pestalozzian system so well known in
"Western lands. Its fundamental idea may, perhaps, be said to bo

June.] THE SPREAD OF CHRISTIANITY IN CHINA. 219

that the teachings and practices of the ancients can be held to embody
all of truth which is worth knowing, and hence that the end of all
study is to be sought in the acquaintance with, and imitation of, their
precepts and lives, Confucius was an eminent example of the class of
teachers not yet extinct even in the western world, who hold that the
highest type of humanity is to be sought for, not in the future, but in
the past ; that degeneration, rather than growth, is the law of nature
and history. As a necessary result, memory and imitation are, sub-
stantially, the only faculties of the mind which are cultivated in the
Chinese educational system, and the educated mind of China is turned,
not to the front, but to the rear; not toward the future, but the past ; not
the acquisition of new truth, but the preservation of the old ; not devel-
opment or increase, but conservation is the ultima thiile of the Chinese
educational effort. The talent wrapped carefully in a napkin and hid
in the ground is the type of the Confucian idea of mental discipline.
Or if exception be taken to this figure as harsh and inappropriate,
then put it in this way — how to reproduce an old truth iu the height
of rhetorical style, precise, orthodox, and unchanged, is the end of
effort, rather than the evolution or deduction of new truth. The
form of words, rather than the idea, is regarded as of primary impor-
tance. To trick out old ideas in new clothing, forms substantially the
end of all literary effort or mental research among Chinese scholars ;
and nothing beyond this is to be expected so long as they retain their
present idea of education. It may indeed be doubted, whether even
with a modification of their theory, the present generation could
rise to anything higher or more aggressive. For, as the Buddhist
devotee, after spending half his life in a crouching attitude, found
himself permanently unable to stand erect, so it may be that the
Chinese mind, stiffened and cramped by a narrow and defective system
of education which has obtained through many generations, would
find itself unable, even should it come to see those faults and defects,
to rise at once to a system broad, true, and calculated to secure
symmetrical development.

As constituting the political aristocracy of the country, the
disciples of Confucius reach and, in a large measure, guide and
control public sentiment ; and, in a marked degree, decide the course
of official action. To conciliate and disarm the prejudices and dislike
of this class, is, or ought to be, an earnest purpose of the missionary
body to be kept constantly in view, and to be followed so far as is
possible, without disobedience to the commission and instructions
under which its members labor. The history of the various riots,
disturbances, and uprisings, among the people against missionaries

220 CONFUCIANISM IN ITS PRACTICAL BEARINGS UPON May-

and Christian Chinese, could it be thoroughly known, would probably
show that, in the great majority of cases, these troubles have either
been actively fomented, or tacitly encouraged by the literati, that is,
the Confucianists. And it would further appear that the suspicious,
distrustful attitude of the entire Chinese people towards Christianity,
resulting in slow progress and, comparatively, small results, is, in a
measure, at least due to the position assumed by the followers of
Confucius towards the new faith. While this position is greatly to
be deplored, and their course in inciting the lower classes to acts of
open violence, is criminal, still it can hardly be wondered at, or create
surprise. For the presence of foreigners in China, who have come to
point out errors in the belief and practice of the people, is not only a
constant irritant to the pride and self-complacency of the literati,
but also an ever-present menace to their self- assumed position as
leaders and directors of public sentiment, as doctors of the national
faith. Attacks upon the prestige or the assumptions of any class, in
any community. Oriental or Western, cannot be made without exciting
the resentment and opposition of the objects of such an attack, and
the present status in China is but the logical and necessary sequence
of that invariable law. The weakness of their position, and the
unsoundness of their assumptions will, here as elsewhere, not lessen,
but, on the contrary, deepen and embitter their dislike and opposition.
For human nature, as a rule, frets less over the fact that it is in
error, than over the efforts of philanthropic people to convince it of
its errror, and to lead it out of wrong into right.

But another phase of the attitude of this political aristocracy in
China remains to be noticed. The Confucianist is to a considerable
degree, the patron and protector of all forms of faith which have
obtained any general currency in China. Thus, while nominally
professing contempt of Buddhism and Taoism in their various forms,
he is, in point of fact, a liberal contributor to the support of those
superstitions, and probably his wives and children are devout adherents.
Perhaps he would be willing to patronize Christianity, in the same
way and to the same extent, could his own personal superiority to it
and its claims be conceded. This, it is needless to say, is out of tho
question. And his self-assumed position of patron of all forms of
superstition current here has, as its only practical result, the effect to
make him an enemy to the cause of Christ ; not less, perhaps, when
he sees an attack made upon the open idolatry of Buddhism, than
when his own belief is assailed.

Thus has been sketched, in brief, the present position of Con-
fucianism as it exists in China, and the attitude which it assumes

June.] THE SPREAD OF CHRISTIANITY IN CHINA. 221

towards Christianity. That its position is impregnable, no one will
assert. That it is a strong one not easily to be captured or turned
no one will deny. Embodying the highest culture and intellectual
attainment to be found in the Empire, and this culture and attain-
ment being the result of centuries of time, during which the system
has held unquestioned control and supremacy, shaping the opinions of
the masses even down to the pettiest details of common life, control-
ling all educational efforts, and numbering among its adherents, with
hardly a solitary exception, the entire official class, from (and includ-
ing) the Emperor and princes of the blood, down to the most petty
office-holder or expectant office-holder, being indeed the only door to
official position or distinction — it would be strange indeed if this
system, venerable in its age, and intense in its pride and prejudice,
could be easily demolished, or its errors corrected without much
patience and judicious, long-continued effort.

The large element of moral truth embodied in the Confucian
system, will tend to retard, rather than hasten, for a time at least,
the success of Christian efforts. For man is constitutionally prone to
be satisfied with half truths, and experience goes to show that it is
easier to work upon those who are radically and unqualifiedly in
error, than upon those who are half right. The history of missionary
effort for the Jews and Mohammedans, long continued and with only
the most meager results, is in point, and may be cited as in evidence
to the correctness of the foregoing statement. Even among the
Mohammedan Chinese, who, it would seem, would feel with a peculiar
force the common ground existing between themselves and Christian
missionaries, in their knowledge of the God of Abraham, and who
would, in consequence, be peculiarly open to the reception of the
Gospel, the total number of converts could almost be counted on
one's fingers.

Again, the Confucianist has, constitutionally, an intense venera-
tion for the old, and a correspondent, or rather consequent, light
esteem for any thing new. If you will pardon the figure, he looks at
truth, as he does at porcelain, and would put a priceless value upon
some dingy, cracked, battered, and worn out old fragment, if it only
bore the stamp of " Ta Ming," while he considers a few cash to be a
liberal equivalent for a perfect specimen fresh from the pottery. This
habit of mind, by which he values truth in direct ratio to its age, is
the natural result of the peculiar character of bis education, which
has already been described, and this habit of mind will serve to
interfere, seriously, with any eagerness which we might expect him to
manifest for the Gospel. For while, strictly speaking, no truth ia

222 CONFUCIANISM IN ITS PRACTICAL B?;AUINGS UPON [Mnv-

BGvr, but eternal rather, still it is new in its relation to liim, and,
in consequence, labors under a grave disadvantage in its power
upon him.

Still further, there arc certain forms of idolatry' which constitute
an integral part of the Confucian system, and with wliich Christianity
must inevitably come into square conflict. Most prominent of these
are the worship of ancestors, and the sacrifices to Heaven and Earth.
And these are, perhaps, of all forms of superstition, tlio ones most
deeply rooted in the Chinese mind, whether Confucian, Taoist, or
Buddhist, and over which the struggle is likely to bo most intense
and protracted. Of course, the teacher of Christian truth is not at
liberty to abate aught in his demands against tliese practices, and on
the other hand, they are not likely to be readily surrendered. They
may fitly be described as constituting the citadel of heathenism in
China. For intelligent Chinese, who ridicule and denounce otlier
idolatrous forms, and even excuse or explain away the worship of
Confucius, still stoutly defend not merely the propriety, but even the
absolute duty of offering these sacrifices, and assert that upon tliese
points Christianity must yield if it expects to secure any considerable
following from among the educated classes. Both of these errors
may be said to have a base of truth — the one being a morbid develop-
ment of the Christian duty of filial piety ; the other a vicious, yet
natural, substitution of worship towards the visible source of supply
of human needs, instead of the worship of the invisible, all-provident
Creator of that visible source. Here, if the writer mistakes not, is to
be fought the last battle between truth and error in China, a battle,
the issue of which, since that issue cannot be doubted, will be the
general and hearty acceptance of the truth as it is in Christ Jesus.
Not that the battle will be fought for good and all at any single point
of space ; but that this is the most serious and obstinate barrier to the
progress of this cause, and when it yields, whether in any given in-
dividual, or in any circle of individuals other errors of Confucianism
are likely to be involved in its fall, and swept away with it.

If the statements thus far made are to be accepted as being in the
main, correct, it would certainly seem that by far the most serious
barrier to the spread of Christianity in China is to be found in the
Confucian system, and that the Christian teacher has no light or easy
task before him to make even appreciable headway against it. But
there are, on the other hand certain elements in Confucianism as
practically existent, whicli seem to promise that if progress be slow
and painful to a degree it will, on the other hand, be permanent and
most blessed in its influences. It would be but a one-sided picture

Juno.] IJIR SPREAD OF CIIRISTI ANlTY IN CHINA. 223

which failed to bring out these elements of promise in the situation,
or which neglected to show how the power of the good which is to
be found in the teachings of the Chinese sage promise to be, when
stripped of their superabundant errors, valuable auxiliaries to the
cause of Christ, and to true, Christian, manly growth. Many of the
very qualities of the (Chinese mind — qualities developed by their
peculiar education and belief, and which serve for the time to hinder
the progress of Christian effort — will serve as hindrances for a time
only, and then come to be valuable aids. And thus that which
makes the work harder now, and small in result, will lighten it then,
and largely increase the value of its successes.

The Chinese educational system, vicious and inefficient as it is,
will doubtless come eventually to exercise a powerful influence for, as
it now does against, Christianity. Its scope and methods, as has
been stated earlier in this paper, are narrow and defective in the
extreme, and ono of the earliest results of the spread of truth will
probably be to broaden and correct the system. This may not come
as the result of direct effort, but will hardly fail to be one of the
incidental results of the progress of Christianity in China. "With the
correction of the system, and the enlargement of its scope, a gradual
obliteration of the prejudices which it, perhaps more than any other
power in China, has fostered against Christianity, will follow. And
the ambition for literary distinction, the high respect in which
intellectual power is held, the great estimate, amounting to veneration,
put upon books, and all other appliances of study, all these forces in
the Chinese niind, and which have been planted and developed there
by Confucianism, will combine to establish the faith in Christ firml)'
and intelligently in this land. No man, perhaps, is better qualified
to become a sturdy, earnest follower of Christ than the Confucianist
of China, when once, his sins having been given up and his prejudices
removed, lie is brought to a faithful acceptance of it. No man is
likely to excell him in veneration for the Bible and its teachings,
when once he acknowledges the fact that it is the Book of books,
older far, in part at least, than the collections made by his Master
from the ancients, and written not in human wisdom but in the
inspiration of divinity.

Nor should it be forgotten that, as one of the results of the
Confucian system, a certain kind of common school education has
been somewhat generally diffused Hiroughout the Empire. In conse-
quence of this a considerable percentage of the common people are
able to read, and hence have a better basis of information and
intelligence, on which to rear the superstructure of Christianity than

224 CONFUCIANISM IN ITS PRACTICAL BEARINGS UPON, ETC. [MaV-

is ordinarily found in heathen lands. The work of creating a desire
for knowledge, a respect for education, as well as the drudgery of
teaching individuals to read, a kind of labor which forms no small
part of the earlier work of missionary laborers in other lands, is here
largely completed, or at least brought to such a state that its comple-
tion, may in great measure bo relegated to Christian Chinese.

Again, the regard for law and order, the knowledge of, and respect
for, the outward forms, at least, of morality, which have been im-
planted in the Chinese mind largely through the teachings of Confucius
will, perhaps not immediately, hut eventually come as natural aids
rather than hindrances to the progress of Christianity. They will act
as barriers to its success until such time as the Confucianist shall be
made to see that, aside from these which he holds to be really borrowed
from his faith, Christianity has more and better gifts than his Master
can offer him. Then he will, not graft Christianity upon Confucianism,
but rather displace Confucius in favor of Christ, retaining that morality
which is common to both. And hence he will be more of a man in
his Christian faith, from its commencement, than the gross and brutal
pagan, who must be raised from even a lower depth of degradation
than the beast.

On the whole, then, the situation and the prospects for the success
of Christian effort in this land are far from discouraging, so far, at
least, as Confucianism is concerned. While from its antiquity, its
hold upon the best mind of China, and the peculiar impress and
character which it has given to that mind, it constitutes to day by far
the most serious and stubborn opponent to Christian truth to be found
in this land ; and there is no promise of immediately great inroads
upon it. Still the event will show that it has done much good work
among the Chinese, which will in the future be utilized, and serve as
a valuable basis for the establishment of the Christian fabric.

Heartily to acknowledge its elements of good, and skillfully to
turn their forces upon the evil system in which they are found, while
with discretion, patience, and unwavering faith he strives to accomplish
the destruction of this hoary mountain of error — this is the labor and
the duty of the Christian teacher in China.

June.] THE CHINESE AND THE ENGLISH LANGUAGE. 225

SHALL WE ASSIST THE CHINESE IN ACQUIRINa A KNOWLEDGE
OF THE ENGLISH LANGUAGE ?
By Rkv. B. C. Henry.
A Paper read before the Canton Missionary ConjWcnee, Dee. Sth, 1880.

1V[0 one can deny tlie importance of this inquiry, nor can it be
'^ answered decidedly in the affirmative or the negative without
careful consideration of its manifold bearings. It is not a new question
which has arisen in late years, but one which is as old as the missionary
enterprise in China, and one which has come again and again in the
course of missionary work for the Chinese ; never in exactly the same
bearing, it is true, but always modified more or less by the state of
popular feeling or the demands of the time.

It would be both interesting and instructive, as an introduction
to our present inquiry, to give a sketch of the history of English
teaching to the Chinese from its beginning until now ; but the want
of accurate knowledge and inability to get at the proper materials for
such a sketch must be my excuse for not attempting it here.

In the earlier days of mission work, every means that would
bring the missionar}' into closer relationship with the people or afford
more favorable opportunity of communicating Christian truth had to
be made use of, and the teaching of English was made the pretext, as
is done in California and other places to-day, for inculcating higher
teaching — the entering wedge to prepare the way for the introduction
of the Gospel ; and the Chinese, for purposes of trade and other rea-
sons, were glad to avail themselves of the offers of the missionary.
But now the circumstances are changed. The missionary needs no
such adjunct to the more legitimate methods of work. Our work is
firmly established ; we have every facility. Audiences await us in our
chapels. Pupils crowd to our schools where English is not taught.
New openings for work are constantly presenting themselves. We can-
not begin to improve to the utmost the opportunities now afforded ; so
that there is not the slightest necessity for holding out the teaching of
English as a bait to secure favor with the people or increase our
opportunities for work. And if the question were — Do we need to
teach English as an aid to us in our proper work as missionaries ? a
decided negative would be given without the slightest hesitation.

The importance of the question from a Chinese point of view has
also changed very materially. In the beginning the advantage of a
knowledge of English was understood and appreciated by very few.

226 SHALL AVK ASSIST THE CHINESE IN ACQUIKING [3fay-

Tlie many considered the time spent in acquiring the foreigner's
speech as wasted, and regarded such accomplishments with contempt.
A comparatively few years, however, sufficed to show the Chinese
mercantile community at least, especially those who had dealings with
foreigners, the great advantage of such acquirements ; and a fresh
stimulus was thus given to the study of English. As the demand for
English-speaking Chinese increased, their services commanded higher
remuneration, and many an enterprising youth found that a know-
ledge of the despised foreigner's language was the golden key that
unlocked the gate and sent him speeding on his way to fortune. This
demand filled and still fills the government schools of Hongkong with
pupils. It made and still makes the teaching of English in Canton a
comparatively remunerative employment. The Chinese have thus
advanced from the point of heing willing to attend a free mission
school and receive a modicum of Christian truth for the benefit of
instruction in English, until they are now willing to pay, and in many
cases to pay well, for their instruction. They are so far, however, only
moved by mercenary considerations. They regard it purely in a
business light, and are willing to pay a moderate sum for what will
bring them greater profit in the end. There is among this class, no
desire for the knowledge of the language for its own sake or for any
advantage to be gained from a literary point of view. Such I take it
has been in the main, the relation of the Chinese to the study of
English in the past. Their feelings in regard to it have been, for tlio
most part, purely mercenary. It has been a question of dollars and
cents. The time and money spent in acquiring English has been sa
much capital invested from which they expected to derive a great
profit in their business. Of course there have been exceptions to this
rule ; but, in the main, I conceive that this has been the case. And
if this were still the case, and it were likely to continue so in the
future then the question, as far as we are concerned, would be easily
settled. It is not our place as missionaries to take the superintendence
of commercial schools or identify ourselves with a course of work that
is prompted and sustained by purely mercenary considerations. If
the question were merely — Shall we assist the Chinese in acquiring a
knowledge of English so that they may be better fitted to carry on
business with foreigners P a simple and decided no would soou settle it.
But the signs of the times, as read by the most casual observer
show it to be a much broader question than the foregoing views of it
suggest. It is evident to many that there is now a demand on the
part of the Chinese for a knowledge of English apart from any com-
mercial considerations ; not merely the knowledge of how to read and

June.] A KNOWLEDGE OF THE KI^GLISH LANGUAGE? 227

write, but for the advantage it gives them in the search after trutli.
This demand, as I view it, has two main sides, which for convenience
may be termed the political side and the scientijic side. The jfOlitical
side has reference to the Govornraent and to servants, botli in relation
to their own people and to other nations. The establishment of
legations in foreign courts and consulates in many cities was a great
step in advance, as all will admit — an utter departure from the custom
of ages. If these are kept up, as they no doubt will be, a separate
service will probably be established and officers properly trained and
qualified will be appointed to fill the posts. Among the requirements
for such a service, a knowledge of English will doubtless hold an
important place ; not a superficial or mechanical knowledge merely,
but such as will prepare its possessor for going more or less fully, as
may be desirable, into the history, laws and general literature of out-
side nations. This aspect of the question is very important, in the
present state of things, and will become more so as the relations
between China and her neighbors become closer and more settled.

But more important still is the scientijic side of the question,
which presents the English language as the vehicle for the introduc-
tion of Western sciences, both in their theoretical and practical forms
into China. The demands for such knowledge are increasing every
day. There are evidences of an awakening spirit of inquiry. In
the past there have been isolated individuals who had independence
of mind sufficient to lead them to strike off from the beaten tracks
and not to despise help from the out-side " barbarians." These
individuals are becoming nuclei for still larger companies, who, with
the thirst for the knowledge of living facts in place of cast-off theories,
will push their investigations into the higher realms of scientific and
philosophic research. China's intense conservatism has kept her back
long enough. She cannot stand out much longer. She cannot
forever resist the waves of progress that beat against her shores.
There are movements and indications of advance which all who wish
her well must hail with joy. There are disturbing elements at work
in this mass of overwrought conservatism. The crust which ages
has formed over them is breaking in places, and signs of life and
progress begin to manifest themselves, even in this apparently dead
and fossilised nation. We believe in a glorious future for China.
We believe she will yet again be, as she has been in the past, in the
front rank of nations. But there will be a complete revolution of
thought and theory before this can take place. Already there are
premonitions of such a revolution. It will be accomplished through
the spread of truth — religious and scientific. The two must go

228 SHALL WK ASSIST THE CHINESE IN ACQUIRINGt [May-

together to make the cliange complete. But, as it has been elsewhere,
so it will no doubt bo here, that secular and scientific truth will appeal
more directly aud powerfully to the minds of the majority of the people
than will religious truth. The day of wider knowledge seems to bo
dawning for this people. Many intelhgent and observant men among
them have seen the benefits that are bestowed by foreign medical
skill, mechanical skill and the various methods of applied science.
They see that their people are groping in the dark, wasting time,
energy and precious material because of their ignorance of many of
the most fundamental and practical truths of modern science. Some
of those thus awakened have persevered, and, in spite of great
difficulties, have gained a knowledge of these truths and theories
more or less perfect, and the evident advantage it has been to them
has inspired others with the desire to follow their steps ; and this
feeling will increase as the years roll on, until China, with her millions,
is found traveling along the way of progress and improvement in
religion, science, and civilization. It is this bearing of the question
that should command our most studious attention ; and when it comes
to us in this shape, it seems to me that the only proper answer wo
can give is a decided and emphatic yes, help them all that we possibly
can. To my mind the time seems to have come when we can with
perfect propriety, with great advantage to the cause we represent, and
with the fair hope of exerting a salutary influence upon the minds of
educated Chinese, take steps toward giving them that knowledge of
English which seems necessary to any adequate or accurate acquaint-
ance with philosophic and scientific truth as developed in our day.
The question is entitled to a fair and favorable consideration, and I
think deserves an affirmative answer. The reasons I would give for
answering it in the affirmative are as follows : —

1. Because it comes to us now in a different shape from any it
has assumed in the past. It is not merely the old question restated,
but is in many respects an entirely new question ? It includes, to a
great extent, the broader and more important question of assisting the
Chinese to gain a knowledge of Western science. It brings us into
relationship with a class of students who come for reasons which we
all can approve. The old class who come to learn from mercenary
motives, who acquire English as a part of their stock in trade with
which to make money more easily, still come in larger numbers
perhaps than ever before ; but in addition to them is this other class,
better and more hopeful, and destined eventually to become the most
numerous ; real students, they are prompted not by a mere desire of
gain, but seeking after knowledge with something of the same spirit

June] A KNOWLEDGE OF THE ENGLISH LANGTTAGE ? 229

that characterizes men of intellect in other lands. They arc students
of political economy, students of natural philosophy, students of the
arts of civilization, who have in some degree the real genuine desire
for the true and the useful. They present much more hopeful material
to work upon than the sordid, grasping mercenary lot that thrive ia
the treaty ports of China. Closely connected with this, and in somo
respects identical with it, is the

2. Second reason I would give for answering this question
in the affirmative, — that there is evidently a desire, more or less
widespread, among intelligent Chinese to ohtain this knowledge for its
OM'n sake and for the facility it gives in acquiring the treasures of
modern and practical truth which form the strength and glory of
Christian lands. There are men of progress in China as well as
elsewhere, men of independent thought, men of keen observation, who
know and appreciate, if they do not publicly acknowledge the Western
learning, and at the same time are fully aware of the absurdity and
puerility of many of their own theories and methods. The intercourse
with foreigners in the past few decades has opened the eyes of those
who have been brought into relationship with other peoples, and
made them feel that they are far behind the rest of the world in
more ways than one. Their national pride in many cases has been
aroused and a laudable desire to emulate the best that others have
attained has been awakened. These intelligent leaders of thought
among the people know that something must be done to bring them
up abreast of other nations ; and that one of the first things to be
done is to put them on an equal footing as to knowledge and general
intelligence with other nations. They begin to see that truth, and
especially in their case scientific truth, is universal and cosmopolitan ;
that it is not the peculiar property of any one nation or class of men,
but that it belongs to all alike, and that there is no sacrifice of
national or personal dignity in acquiring it from whatever source it may
most easily be obtained. This is one great step toward the breaking
down of the barriers of exclusiveness which have so long enclosed
them. Their peculiar ignorance of anything and everything outside
of their own borders makes them peculiarly helpless and dependent
upon others, now that they begin to feel the need of something better.
They have sufficient penetration to see that the English language is
a great conservator}- of knowledge of all kinds, and with a good
understanding of it almost everything that they want is at their com-
mand ; hence the desire more or less prevalent among them for a
knowledge of English. The more the advantage of such a knowledge
is known and appreciated, the more wide-spread will become this

230 SHALL WE ASSIST THE CHINESE IN ACQUIRING [ ^^ "}"

desire. With many of them, it is already a foregone conclusion that
the cumbrous, stilted and effete methods now in vogue must ere long
give way to more approved and practical methods. It is also worthy
of note that those who are foremost in advocating a change iu this
respect are also in favor of a liberal foreign policy and the introduc-
tion of the liberal arts and liberal education according to the standard
of Western nations. Many foresee that the men of mark and influencj
in the near future of China will be those who have the advantage of
such liberal education ; and the feeling of many is expressed in the
language of one with whom I was speaking on the subject not long
ago who said in his native dialect, g|1|E^#^#l?fll^i§ —
^ ^ Iff, which means " to have a familiar knowledge of foreign
language and literature is better than to be a member of the Hanlin
College." Such expressions are prophetic of the future. Those who
can understand the drift of affaii-s know what is coming, and many of
them hail it with joy and prepare for it accordingly. If we .are not
mistaken in our view of this side of the question it becomes a matter of
considerable moment for us to decide what we shall do in regard to it
Shall we put our shoulders to the wheel and help them forward in
the line of progress and higher knowledge ? or shall we stand aside
and let them work it out for themselves ? It may be said that it is
outside of our province ; that this desire for a knowledge of English
has not sprung up in connection with our work as missionaries, but is
something extraneous. This in a certain sense may be true ; but the
case stands thus : — They are in need of help in a particular direction,
or at least would appreciate it, and we have it in our power to give
that help. By giving it, we do not waste our energies on sordid
thankless minds, but are dealing with men of intelligence and progres-
sive ideas, men who will hold the balance of power in the future and
may be able to recompense us an hundred-fold for our labor and
trouble for them. We hold that all truth is one and is ever consistent
with itself ; that there is no real antagonism between religious truth
and scientific truth, although many have tried hard to make it appear
otherwise. We know the baleful consequences which have in our own
lands followed the violent separation of these two groat divisions of
truth, and it were a pity that sucli a state of things should obtain here
without our making any effort to counteract it. Eut if we do not
lend our influence to this movement which is now stirring and is sure
to go on, shall we not give reason for the doubt that we hear so often
expressed — that Christianity is, to some extent at least, antagonistic
to science ? Since we have reason to believe that there is this com-
mendable desire for a knowledge of our language for purposes which

JlinC.j A KXOWLEDGK OF THB ENGLISH LANGUAGE? 231

we cannot but rejoice in, should we not take the matter into serious
consideration and try to inaugurate some plan by which we can assist
them and througli this means exert an inriuence for good upon tho
progressive mind of China ?

3. Another strong reason as it appears to me, in favor of our
doing something now to help them, is, that if we do not undertake it,
the Chinese themselves will make the move and establish institutions
from which missionaries and Chi'istian influences of every kind will
be excluded. This is now the case in every school and college under
their control, nor can we reasonably find fault with them for their
course in the matter. If we believe that the desire for a knowledge
of English is increasing, as we have reason to believe; if the advantage
of such knowledge is as great as it now appears to be, there can be no
reasonable doubt that thoN' will, ere long, take steps to inaugurate
some efficient measures for the teaching of that language. It is not
that they have any special love for English-speaking people, or see any
special beauty in the language itself, but because it is necessary in
order to acquire that knowledge of science and the practical arts
which is the great desideratum with them now. The scientific works
already translated into Chinese do not fully meet the demand. They
are excellent as far as they go ; but the translators labor under a
great disadvantage for want of a proper scientific vocabulary. And
even if a list of terms were definitely settled by common consultation,
many of them would be unintelligible to the ordinary student. Besides
all this, modern science in its full breadth cannot well be compressed
into the compass of a few text-books. It is very encouraging to see
that medical works, scientific works, works on mechanics, on political
economy and international law, meet with such a ready sale among
the people. These, however, give only a taste, and the taste which
inquiring minds get from these few books only arouses the desire to
learn more. This desire for a fuller knowledge and more perfect
training will lead to the invention of means to satisfy it. But the
Chinese move slowly, and they have not yet seen their way clear to
open on any large scale schools for such purposes. The Peking
University and its branches are not adequate to the purpose. The
sending of young men to other countries to be trained is a step that
looks to something more extensive in the future ; but as yet there is
no adequate provision made. They will however surely come to it.
As surely as scientific truth exists, it will find its way among the
educated people of China, and the day will come when colleges and
universities where a liberal education, as it is understood in our own
lands, is given, will be established throughout the Empire. We seem

232 SHALL WK ASSIST THE CHIXKSE JN ACQUIRING [May-

to me to have before us a great opportunity, and if -svc show hut a
little of the wisdom of the serpent, we can forestall the Chinese and
establish in advance institutions worthy of patronage where English
and the liberal arts are taught under Christian auspices. We claim
to be ourselves persons of liberal education. We should represent
Christianity in its most cultivated form. Wo should be able to
establish institutions possessing talent and learning enough to com-
mand the respect and homage of our heathen neighbors. Our position
as Christian teachers presupposes our proper equipment and qualifica-
tion for such a work of education. Such being the case we are in the
best position to take advantage of the current of a desire more or less
prevalent, and to furnish those who are anxious for the knowledge
"with the means of acquiring it. We are ourselves or should be in
full sympathy with true science and all its latest discoveries and
verified theories. We believe in the inestimable advantage which
the knowledge of these gives to a people. We find here a people in
need of such knowledge, and many of them anxious to acquire it.
We take advantage of the circumstances and provide them with the
means of acquiring it. We are led to do this with greater alacrity,
because if we delay, others will forestall us and exclude us from the
field. This might not be any great calamity were it not for the fact
that those who will do the work which we might have done will
exclude all Christian influences and make the work practically
atheistic and of course anti-Christian. This we must all feel would
be a great calamity and one which we should do our utmost to avert.
We cannot but perceive the paramount importance of this consideration
that, when this desire for and striving after scientific knowledge takes
definite shape and permanent institutions are established, Christianity
should not be excluded. And we can safely say that unless they are
established by missionaries or through missionary influences they will
inevitably become anti-Christian. With the means apparently within
our reach of influencing the minds of those who, in some respects,
form the best portion of the people, should we not consider long before
we decline to use them ? Shall we lightly forego the grand opportunity
of giving Christian tone to the higher education of the Chinese ; of
reaching the minds of those who in their first inquiry will be far more
open to conviction than they will be afterwards when they have
settled theories of their own. No greater safeguard could be thrown
around them than that afforded by the plan of teaching them scientific
truth from a Christian standpoint, of letting them know from the
beginning that science and Christianittj are absolutely consistent and
help to interpret each other. If they learn from an anti* Christian
standpoint it will t ako ages to undo the mischief and set them right

»

June.] A KNOWr.EDCK OF THE K.NULISH r,ANGT^\GI: ? 233

8ucli work may not be purely missionary work in the common
acceptation of the term, but, in its real bearing and results, it is one
of the highest forms of mission work, and would doubtless be fruitful
of untold good in the future history of this people. It docs not meet
the point to argue that where Christian truth is diffused and accepted
liberal education and the arts of civilization will follow as a natural
and in some degree a necessary consequence. This may, and no doubt
will, be the case usually where it is accepted ; but how long will it be
before the Gospel is accepted by the mass of this people ? It may be
centuries for any indication that we can show to the contrary now.
In the meantime science is advancing with rapid strides. It is as
aggressive as Christianity and is more sure to find a ready acceptance.
Its advocates and propagators are in many cases men who are utterly
indifferent, or openly opposed, to Christianity, and those who are
waiting for it, and will bo the first to accept it, are not from our
Christian people except in a few instances. They have not and could
not be expected to have any proper conception of the true relations of
religion and science, and will therefore have no protection against the
insidious teaching of skepticism as it is now so widely taught in con-
nection with science. The probability is that science will make much
more rapid progress among the educated than the Gospel. Shall wo
then allow ourselves to be outdone and the ground occupied in
advance by l;lie most dangerous enemies of our cause, and the people
provided with enterly unsauctified or skeptical teaching, when we
might, if proper measures were adopted, take the lead ourselves and
by a liberal policy reach a vantage-ground from which we could exert
a greater influence over the thinking class of the people than we could
otherwise hope to do ?

If, then, it is deemed advisable to meet our Chinese friends half-
way, and provide them with the means of acquiring the knowledge
they desire what plan shall we pursue ? How shall we set about the
accomplishment of our purpose ? It is at this point that the question
assumes its most practical bearing ; and it is here that the experience
of the past should be of the greatest benefit to us. I am not prepared
to make any definite proposition in regard to the matter, but only give
expression to some thoughts that have come up in my mind in con-
nection with it, and state what seems to me, might, with modification,
be a proper and feasible plan ; and I would say

First — That we should not begin by teaching English in our
mission schools. Let them remain as they are — devoted entirely to
instruction through the medium of the Chinese language. Our
mission schools have one special and prominent object, the teaching

23-i SIIAT,L WE ASSIST THE CHINESE IN ACQUIRING [May-

of Clii'Istlan truth, and the introduction of English would only be a
distracting and disturbing element. It would be bad for the scholars,
because it would draw away their attention from other and better
things. It would be bad for the teachers, because it would, if they
are Chinese, involve a long course of previous study before they could,
be fittod to assume such duties, or if they are foreigners, it would con-,
sume precious time and strength with but little compensation. There
can no doubt be great improvements made both in the modes of
teaching and the books taught in our mission schools, but not by
the introduction of English. We hope for greater efficiency when
the series of school books prepared at the suggestion of the General
Missionary Conference held in Shanghai in 1877, are ready for use
and arc generally adopted. The class of pupils, too, in many of our
schools would not be promising material on which to work. However
desirable it may be to assist the Chinese in learning English I think,
for the present at least, it should not be taught in our mission
schools.

Second — I do not think that we who are now engaged in active
missionary work should take it up in connection with our other duties.
If this were doue, I fear that one of three things would be the result.
Either the work would be done in such an indifferent way, as not to
amount to anything, and thus hinder real efficient work ; or if wrach
time were devoted specially to such work, it would be at the neglect
of more important and legitimate missionary work ; or else the
missionary who attempted to carry on both with any degree of
efficiency, would break down beneath the weight of a burden heavier
than he could bear. But even supposing that any one felt justified in
turning aside from work already begun and should devote his whole
time to such work, what he could do would be a very small thing in
comparison with what ought to be done. To my mind it seems
that we who are here already engrossed in the work which our
Societies have sent us out to do, and which in point of importance
must ever take precedence of all other, should not turn aside to engage
in secular teaching of any kind. As it is, our time is now cut up
and divided into too many portions. Our work is so varied that we
cannot give exclusive attention for any length of time to any one part
of our work, even though we have a decided preference for it and
special qualification for that particular phase of work ; and the
addition of another burden would not much improve matters. Besides
this if each missionary were to lend a hand in teaching English, if
each school were to have it among the branches taught, it might

J

June] A KNOWLEDGE OF THE ENGLISH LANGUAGE P ^ 235

seem as though a great deal were being done, when in reality a
largo amount of time and energy would be frittered away and
no substantial good accomplished. Such desultory effort would tend
rather to defeat the object we should have in view than to accom-
plish it.

Third — I would not be in favor of any particular mission taking
it up alone and incorporating it as a part of its work. This would give
it too much of a sectarian look, and would not commend it to tho
general public whether foreign or Chinese. It must be done in a way
to secure general approval if possible ; in a way to conciliate any
hostile feeling that might be aroused.

Fourth — The most feasible plan that suggests itself to me is for
the whole missionary body in Canton, as represented in our Conference,
to unite in establishing a central college. Not a theological school,
not a school in which religious teaching is given undue promi-
nence, but one after the model of our colleges at home, where
the first thing would be the study of English, and afterwards a
thorough training in the arts course, with all the books already
published in Chinese in the educational line put into the hands of
the students to assist them to a better understanding of the English
text-books.

1. In the first place, such an institution to be efficient should
represent the united strength of all the missions here, and should have
their cordial approval, sympathy and support.

2. While religion is not made conspicuous or brought forward
in a way to offend or drive pupils away, yet the whole tone and
attitude should be thoroughly Christian.

3. There should be a Board of Trustees or Directors composed of
representatives of the various missionary societies concerned and
other men from the community here or from the home countries, of
undoubted Christian character and influence.

4. It should be of a standard high enough to attract the more
advanced and intelligent of the Chinese, and the course of study
should be such as to fairly entitle a man who had gone through it
faithfully to the degree of B.A. in a university at home ; but provision
should also be made for any who wish to pursue a special course or
spend a shorter time.

5. The teachers and professors should be men specially qualified
and sent out from home for the work, men of learning and sound
Christian character. I fear, if we aim at anything short of this, or
something like it, we shall faU of the object desired and lose favor

236 SIt.VI.L WII ASSIST THE CHINESE IN ACQUIHING, ETC. [MaVr

with the people. It is not impossible, I think, for us to unite and
establish some such institution. The old and well-tried motto " in
union there is strengtli " bids us unite in the work. "What we would
not be able to do as individuals or as separate missions we might
accomplish by combined effort. Such an institution, well established
and manned with efficient teachers, would without doubt attract many
of the inquiring spirits who are in search of the treasures of knowledge
hidden as yet from this blinded people. These minds, imbued with
the spirit of progress and receiving the truths of nature and philosophy
from the lips of Christian teachers, would go forth with greatly
enlightened views of men and things. And, although they might not
be led to accept religious truth as we hold it, yet they would learn
that there is no contradiction between the deepest and most mysterious
truths of Christianity and the highest truths of science. They would
learn that science and religion should go hand in hand ; and tliat the
lands from which they would learn the deep and practical lessons of
national life are indebted to both for their enlightenment, freedom
and advanced* civilization. Such an institution too, would, if properly
conducted, become the parent and model of many others in the sur-
rounding cities, and men trained in it would become in turn the
teachers of multitudes more. How important then to have the begin-
ning of the movement under the control of Christian men, who would
give a Christian tone to the education and literature that is sure to
spring up in its wake, and the way be. thus prepared for the full
reception of Christian truth when the masses of the people shall
be shaken out of the mental and spiritual lethargy in which they
have been dreaming the ages away !

Note. — "When the above was written I was not aware of what
was being done in other places, notably in Foochow, and am glad that
now in addition to other considerations we have the force of an
example to impel us forward. — B. C. H.

J

June.] CORRESPONDKNCR. 237

My Dear Mr. Editor: —

In accordance with your request in the last Recorder, you may
state that I am engaged in bringing out a music book in Chinese
notation, and Daniel Quorm in easy tcen-Ji.

Yours very truly,

Timothy Richard.
Tai-tue>-fu, March 7th, 1881.

Dear Sir : —

During the week between the first and second Sundays in this
year, several missionaries held meetings at TVuchang, and followed
the recommendations of the Evangelical Alliance in the choice of
subjects for Praise and Prayer. All who attended speak of them
as meetings of special grace. The thought occured to, more than
one, why not have a week of similar meetings amongst the Chinese ?
It would surely do good to have united gatherings, once at least in
the year, in the larger centres of our work. And if in them, why
not hold meetings in all our stations ? Why not have an Evangelical
Alliance in full work in every part of China ? Japan can boast of
such an Alliance, and doubtless is all the better for it. It may be
some missionaries are members of the Evangelical Alliance, and to
such, if such there be, I would appeal. I feel sure that a movement
started by some one whose age and position would secure the confi-
dence of his fellow missionaries, would not only be heartily responded
to, but would also prove of great good to the whole of the Christian
Church in China.

John S. Fordham.

WUSUEH, I2th March, 1881.

T

EDITORIAL REMARKS.

HE editor wishes to make a candid statement to the friends of
the Recorder. It is known to all that the Recorder* s pages are
supplied by the voluntary contribution of articles from its friends.
The articles received are too few to fill its pages. The Jan. -Feb. No.
was short 4 pages for want of matter to fill them. The March-April
No. was short 8 pages for the same reason. It has been necessary to
print the whole of the article on "The State Religion of China" — which
was intended to be divided and a part appear in each of two successive
numbers, in this number to fill up its pages for want of articles on
hand to print. This statement presents, in the strongest possible
way, the facts of the case. If the friends of the Recorder wish it to
continue to make its bi-monthly appearance, it is necessary that they
would interest themselves to prepare articles for publication.

238

MISSIONARY XKWS/

[May.

is^ifliiary "Mtki.

^itM, WmlMt^ ^ Snm$,

MARRIAGE.

At the Cathedral, Shanghai, on tlie
14th Marcli, by the Riglit Kev. Bishop
Moule, William Joshua Hunnex to
Jeannk Charlotte, foiirtli daughter
of Mou. Antoine Miiller, of Geneva,
both of the China Inland Mission.

DEATHS.

At New Haven, Conn., U.S.A., Jan.
26th, 1881, Mrs. Sauau Walwouth
Williams, at 65 years, wife of l»rof.
S. AVells Williams, of Yale College.
She arrived in Canton in October
1848, and finally left China in April,
1875 ; during which time she resided
in Canton ten years, and in Peking
twelve years.

At Bangkok, on 8th February, Miss
Campbell, of the American Presby-
terian Mission. Drowned while
bathing.

At Niugpo, on the 8th June, the Bcv.
Robert Inkerman Exley, of Wen-
chow, aged 26 years.

Arrivals.— Mrs. and Miss Kerr, of
Canton, arrived from San Francisco
per Cifj/ of PeJiliKj, on 2nd of May
last.

Per M. M. Co.'s s.s. Khh-a, on
May 20th, tlie Rev. J. and Mi-s. Ross,
of tlie Scotch Presbyterian Mission,
Newclnvang-.

The Rer. J. L. and IMrs. Wliiting
and two children returned from the
U.S.A., after an absence of two
yeare, per the b.b. Nagot/a Morn, on
the 23rd June. The same steamer
brought Rev. M. H. Houston wife
and children and Dr. Fishburnc.

Dki'AUTED. — Per s.s. GcnJcai Mutk,
on ^lav 11th, Rev. and Mrs. D. 0.
McCoy and four children, of I he
American Presbj'terian Mission,
Peking, for U.S.A. Home address ;
— Clayton, Illinois, U.S.A.

Per P. and O. Co.'s s.s. Nizam,
for Southampt-oir, on May 20th, the
Rev. F. F. Gongh and the Misses
Gough, of tho Chnn;]i Missionary
Society, Ningpo.

On IMay 3rd, from Hongkong per
s.s. Bclgic, Rev. J. V. N. Talraage,
D.D., and family, of tjje Reformed
Church Mission, Amoy. Also Miss
]\L Noyes, American Presbyterian
Mission, Canton, for U.S.A.

On May 11th, from Slianghai,
Rev. H. Blodgett, D.D., and Mrs.
lilodgett, A.B.C.F. Mission, Peking.
Miss D. M. Douw, American Presby-
terian Mission, Peking, and Miss
N. Diament, A. B. 0. F. llission,
Kalgan, for tl^e United States.
Home addresses : — Rev. H. Blod-
gett, D.D., Buckjwrt, Maine. Miss
D. M. Douw, 125 State Street,
Albany, New York. Miss IST. Dia-
ment, Cedarville, New Jersey.

Per s.s. inrosJiijiia Marii, on tho
loth June, Rev. J. and Mi-s. Butler
and two children for the United
States. Home address : Milroy,
Mifflin Co., Pa., U.S.A.

Per s.s. Tohio Afaru, on the 23rd
June, Rev. and Mrs. H. C. DuBose
and three children for the U.S.
11 onie address — Talladega, Alabama.

Per s.s. lliruahhntt Mara on June

June]

MISSION ART XT.WS.

239

loth, the Rev. J. H. and Mi-s. Pyko
of the !M. E. Mission (North) for
San Francisco.

Per ^[. M. Co.'s s.s. Shidh, on the
24th June. Mr. and Mrs. J. Willam-
son and two children of Chefoo, and
Mr. and Mrs. James and one child
of Taiyuenfoo, all of the China
Inland Mission, for Marseilles. Mr.
and Mi*s. James have severed their
connection with the ^li.ssion. Mr.
and Mrs. Williamson hope to return.
Their home address : — No. 7, Bossie
street, Arbroth,b'orfarshire,Scotland.

Per s.s. Ge»kixi ifartt, for San
Fi-ancisco 3Ir. Henry Soltan, of the
Inland Mission.

Per M. ^[. Co.'s s.s. Iraoxiaddy,
on June 18lh, Mr. Stevenson, of the
Inland ^lission, for Singapore.

Per s.s. Glauciis, on the 2Gth
June, Mrs. .Vroljibald, wife of Mr. •
Archibald, colporteur of tlie Scottish '

National IJible Society. [

* *

* i

Shanghai.- Rev. Young J. Allen, |

D.U., LL.I)., of the American i
M. E. Mission (South) has lately j
received from America the appoint- '
ment of superintendent of the above |
mission in China. In consequence I
of this he h.is given the requii-ed '
six months' notice to the Chinese
Government that he will resign his
connection with the literary dejMirt-
ment of the Kiangnan Arsenal.

We learn that Oberlin College,
U.S.A., is to open a mission under
the direction of the American Board
in Shansi Province. The tii-st depu-
tation is e-^jKJCted in the .\utumn. —
Temperance Union.

*♦*

SoocHOW. — A proclamation has

lately been issued by the District j
Governor warning the public not I

to molest the missionaries or the
natives living at their chapels or
school-houses. It has had the effect
of stopping some of the abasive
language so freely indulged in by
the inhabitants of that city to-
wards missionaries or their native
assistants.

The Rev. A. Sydenstricker, of
the Southern Presbyterian Mission,
expects soon to remove from Hang-
chow to Soochow to till the place of
the Rev. H. C. Da Bosc, who has
gone home on leave.

%•

Hangchow. — Rev. M. H. Houston,
wife and children, of the Southern
Presbyterian Mission, Hangchow,
returned to China, by the Nagoya
Afaru, on the 23rd June. We are
glad to learn that Mr. Houston's
health is much improved by his six
years' ftirlough.

R. B. Fishbume, Esq., M.D.,
arrived in China by the s.s. Nagoya
Mam, on the 23rd June. He comes
nnder the auspices of the Southern
Presbyterian Mission, and we under-
stand, intends opening a dispensary
at Hangchow, where this mission
has had faithful laborers for many
years past.

The Church Missionary Society
has added to their number already
located at Hangchow. Rev. C. B.
Nash arrived from England during
June; and Dr. MacFarlane, late of
Ichang, has been appointed to take
temporary charge of the Opium
Hospital and dispensary carried on
by the above mission.

Ni.VGPO. — An Academy or High-
school has lately been commenced
by the native Christians connected
with the Presbyterian Mission. It

240

MISSIONARY NEWS,

[May.

is tinder the control of the Presby-
tery, which appoints the principal
and his assistants, and arranges the
curriculum of studies. The interest
of the native Christians in the school
is shown by their liberal contribu-
tions towards getting it opened and
keeping it in operation. Those
whose circumstances allowed gave
donations of money. One man
gave $80, another §60, and so on
down to sums of one dollar or less.
Several native gentlemen, not Chris-
tians, but who take an interest in
the school, have contributed towards
starting it. The Christians who
were too poor to give money
gave materials for furniture or
clothing, and some gave their
time to prepare these articles for
use. Farmers gave contributions
of cotton. The women spun and
wove it into clothing or materials
for bedding as their donation ; others
gave wood or bamboo to make into
tables, chairs and bed-steads. The
interest in the school seems to arise
out of the fact that it is a purely
native affair, controlled and sup-
ported by them. The foreign mis-
sionaries are in full accord with the
natives in this enterprise, and both
rejoice together over the success of
what seems to be a very promi^ng
institution, and an entirely new
departure in tlieir mission work.
There are at present 32 boys in the
school, half of whom are boarders.
The theory of the school is that
each scholar shall pay all his ex-
penses, but there is room left for
aiding promising boys of poor Chris-
. tiaii parents, who are unable to bear
the expenses of schooling their sons.
The curriculum of studies consists

of the Chinese Classics, Christian
Scriptures and books, geography,
mathematics, vocal music, and
English.

***
KiUKiAXG.— Dr. Gilchrist, arrived
by the s.s. Nayoya Mam on the
23rd June, to be associated with
Dr. Kate Bushnell of Kiukiang.
Both these young ladies are under
the Women's Union Mission.

*
Hankow.— Rev. Griffith and Mrs.
John of the London Mission, Han-
kow, are, we understand, expected
out again during the Autumn. On
Sunday, March 20t.h, Mr. John
preached in New York city.

* *
♦

Chefoo. — The Rev. J. A. Leyen-
berger favors us with the following
interesting item, dated May 26th : —
" I have just returned from a visit
to the stations in the interior of the
province. The interest reported
last year continues unabated ; the
number of inquirers is on the
increase, and the Gospel is spread-
ing into new districts. Sixty-four
persons were baptized in the dis-
trict of Shin-kwang, where formerly
there were but few church members.
The same is true of the district of
I-swe, where forty-three new con-
verts were baptized. During the
Spring two hundred and thirteen
(213) adults have been baptized by
Mr. Corbett and myself. The new
converts are everywhere bitterly
opposed and persecuted, but their
firmness in bearing up under these
petty annoyances is worthy of all
praise."

*
FoocHOW. — At a meeting held at

the British Consulate on Monday,

Juue.j

Ml8si(i]?:XRt :SeWs.

m

the 2nd Afay, a Board of Trustees
for the Anglo-Chinese College, was
OJ'gaiiized, consisting of the follow-
ing persons : — Messrs. C. A. Sinclair,
Messrs. J. C. A. Wingate and Alex.
Ticith, Rev. C. Hartwell, Messrs.
Tiong A. Hok, Dr. H. T. Whitnej',
Rev. jS'. Sites, R^v, F. Ohlinger,
and Rev. D. W. Chandler. H.B.M.'s
Consul, Mr. C. A. Sinclair, was
appointed temporary chairman, and
Rer. D. W. Chandler as temporary
secretary. A draft for the constitu-
tion of the College was read by the
chairman and commented upon and
explained in full. Messrs. Sites,
Ohlinger and Chandler gave an
account of the origin, growth and
prospects of this College enterprise ;
and an understanding was effected
as to the character of the institution
and the powers and functions of the
Board of Trustees. The Board then
proceeded to the election of perma-
nent officers with the following
result : — President of the Board,
Mr. C. A. Sinclair; Treasurer, Mr.
Alex. Leith ; Secretary, Rev. D.
Chandler ; Executive Committee,
Mr. J. C. A. Wingate, Mr. Tiong
A. Hok, Dr. H. T. Whitney, and
Rev. N. Sites ; President of the
College, Rev. F. Ohlinger. After
a vote of thanks to the Chairman
the meeting adjourned. While this
enterprise was begun and will be
carried on to a large extent by the
American M. E. Mission the consti-
tution is entirely non-sectarian in
character. It will be, as a matter
of course, under Christian influences;
but non-Christian as well as Chris-
tian Chinese youth are admitted
and no coercion is used with regard
to religious belief. There are now
nearly forty students in the pre-

paratory defttrtrafent, af] ^rovidin^
for their own support and paying a
reasonable matriculation fee and
quarterly tuition. I'he students aro
temporarily aecommodated so fHf
as Kchool roora.s are concerned in
the M. E. Mission compound. It
is believed that the number of
students could be largely increased
if the accommodations were such as
warrant a general ^advertisement of
the College. It is hoped in due time
to make permanent arrangements
for accommodation of students when,
with an increase of instructore, the
College will be prepared to admit
as many properly qualified students
as may apply. The preparatory
coui-so will be followed by an acad-
emical or a classical course as the
student selects, and these again by
a professional course for such as
desire to fit themselves for the
learned profession. It should be
understood that this College gives
a training in the Chinese Classics
as well as in the usual English
branches. A mandarin teacher is
engaged and it is expected that the
course in Chinese will keep paco
with that in English. — Foochmo
Herald.

•*#

Hongkong. — Rev. J. Chalraers.D.D.,
who left Hongkong for England iii
May last, was presented with a
soiiveiiir in the shape of a purse
of sovereigns by his friends conr
nected with Union Church. A
present was also made to Mra.
Chalmers. This was a pleasant
recognition of Dr. Chalmers' ser..
vices at the Church, to which he
has long given attention in addition
to his duties as a member of the
London Mission.

242

MISSIONARY NEWS.

[May.

Sum. — Wc learn thai the work afc 1 America. — S. W. Williams, LL.D.,
Cbieugmai is prospering, a decided has lately been elected President

awakening being apparent. A
school building is sadly needed, and
efforts arc being made to supply
this want. Rev. J. N. and Mrs.
Culbertson of the American Presby-
terian Mis.sion left the field during
the latter eiid of April and returned
home by the P. if. S. Co.'s s.s,
Peking, which left Hongkong, on
May 16th. Mr. McGilvery, of the
same mi.'^sion, left for a visit home
on the 25th April.

of the American Bible Society.

The accompanying table of sta-
ti.stics of missions in China has
been sent to ns from the office of
the National iJaptist, Philadelphia,
U.S.A. It was compiled by the
Rev. Frank S. Dobbins. There are 34
medical missionaries;, 1<3 hospitals,
and 24 dispensaries in China; and
some 75 boarding-schools, and 23
tlieological schools connected with
the missions :— -

8TATI.STIC.\n TABLES.

SOCIETY.

11

ii

0 «

»>5

[9
0

□
a

B

S

a
0

0

0
0

0

u
tn

n
.2

0

0

AMERICAN.

American Baptist MiBsionary Union

Southern Baptist . T .

9
4

1

19

7

13

3
3

1

15 31

a s
2 1

31 2

6 6

23 86

41 5
32' 1'"'

.... 10

17 5
3 ....

63 25
31 ....

16;....

7 2
102 ....

1,001

396
19

810

821

1,55'J

98

9

8

140
25:j

10
4
1

9

7
4
2
10
2
1

37
3

81
17
83
4
6

"is

Seventh Dav Baptist--

American Board Commissioners Foreign
MisHions

14
35

1

295
705
380

44

l,0!t«

233

149

40

312

Protestant Episcopal '

Methodist Episcopal, North ....... ...

Methodist Episcopal, South ...-'-.

4!....
22{ 2

4j.-..

1,784!-...
371 12

I)
f
3

1

Relbrmed Dutch

1 3

"■'ii 7

nSlii 8

Woman's Union

! .:l_::l.-:l-:::

2j
11

CONTIKENTAI..

Basel Mission ..

14

4

....

10

....

12

1,245

4 16

5 11

900 11

4

BIBI.K SOCIETIES.

American Bible Society

1
2
1

8
58
20

2
21

5

3
16

2
12

2

8

'"3

2

1

)

3'....
1 ....

British and Foreign Bible Society

National Bible Society of Scotland

BBITISH.

Baptist Mission Society .

4

..1 ..

7

19 4891

.' 1

61 13

China Inland Mission ,— . .

""3

ao!

100
180

1,000

78
824

26

12
1

10
3
3
9
1

16
2
3

44
120

"50

30
8
9
11
60
8
2

Church of England Mission Society

Society for the Propagation of the Gospel
I^ondon Mission .Society

1

7

1,345 36

....

18

8

.54
39
12
29

""3

2,886 34)
902 71
179 4I

6.58
100

49'
4451

85,
239;

81

Methodist, New Connection Missions ..

United Methodist Free Missions

Wesleyan Mission Society

353!
147
8,228
31
100

13
5

20
S
3

Canada Presbyterian Church Mission

English Presbyterian Church Mission ..

Irish Presbyterian Church Mission

Scotch United Presbyterian Mission

Society lor Female Education in the East
Unconnected.. .............

"4
....

2
12

1

4

64

"a

14

1

2

6,486;

165

r.7fi

...

"

Total ...

S41

0^

232 230]

Tftl

i8..Mr.

Qfti

Total Missionaries -

Excluding Wives ..

.496
.357

. .

^m^mm

—J

Juuc]

XOTICEii or l<KCKXr rUBLlCATIOXS.

243

licjwrt of the Peking Hospital, for the years 1878-79.

This Ileport of 58 pages is full of
interest iug details of medical and
luis.sionary work daring tho two
years concerning which it reports.
The matter is of great vanety. It
gives abundant evidence of the im-

parts of China, may prei)arc the
way and encourage the adoption of
some well-matured pl.an to benetit
this afflicted class. It is to be hoped
also that the knowledge of such
efforts and their success may lead

mense influence for good, which a I the government to do something by
well-conducted missionary hospital ! government grants for the benetit

in the imperial capital has the
opportunity of exerting upon all
classes of people. It often brings
Western science and the Christian
religion to the consideration of
those high in authority. It confers
blessing alike upon the lordly and
the humble. It is to be hoped that
the eifort to do something for the
blind, who are so numerous in all

of this numerous class of the people.
It is to be regretted that this
very useful institution in Peking is
hindered in its beneficent work by a
debt of 1273 taels. We would call
attention to the fact that not only
can contributions bo sent dii"ecily
to Peking, but that the Rev. W.
Muirhead will receive any monies
for this object in Shanghai.

lieport of the M^edical Missionary Society in China, for the year 1880.

This Society is located at Canton
and the medical work of its agents
is carried on in that and in some
of the sunounding districts. The
Report is mainly occupied with
the labors in the Hospital at Can-
ton under the care of Dr. Kerr.
The attendance of patients has been
large. The operations have been
numerous and successful. Some of
them have been very unusual and
important in their character. We
must refer all interested in such
details to the Report itself. The
opportunities for evangelistic work
have been exceedingly good. The
attendance of 16,880 outdoor pa-
tients has given the opportunity of
preaching the Gospel to a large

number, some of whom are from
long distances in the country where
no preaching is yet enjoyed by the
people. But a still better oppor-
tunity of making known tho Way
of Salvation is enjoyed among the
1,121 indoor patients spending, as
the}" do, from three weeks to three
months in the Hospital, and having
the opportunity of attending prayei's
with instruction in the Gospel morn-
ings and evenings as well as on the
Sabbath. The number of those
received into connection with tho
church shows these instructions are
not without the promised blessing of
converting grace. These hundreds
of people who, year after year, receive
temporal and spiritual benefit from

244

NOTICES OF RECENT PUBLICATIONS.

[May-

coming to the Hospital, when they
return homo, cany witli them not
only a grateful feeling for the bodily
relief they have received, but also
some knowledge of the Great Physi-
cian who came to seek and to save
the lost. Instances are known, where
some who thus heard the Gospel in
the Hospital, years afterwards came
into connection with some church
that had been established in the
vicinity of their home. And these
facts justify us in the supposition
that many of those who have

enjoyed these advantages will find
a place in the Chiarch above %vho
never canie into connection with any
church on the earth. The finaiices
are in a most favorable state, as
$1,768 are reported in hand for the
expenses of the current year. The
liberality with which it is supported
by the community of Canton, both
Chinese and Foreign, testifies to
the confidence of the community in
the physician in charge and their
appreciation of the benefits confei'red
by the institution.

Report of the Medical Missionary Hospital at Swatotv in connection with
the Presbyterian Church of England for 1880.

The peculiarity of the Report of
this Hospital as diiTerent from the
reports of other like institutions is
this. The number of indoor patients

is greater than the outdoor patients.
This arises from the fact that it is
located in a village, and not in a
populous city as most other mis-
sionary hospitals are. The Report
gives the usual details of the diseases
treated and the operations perform-
ed. The indoor patients were 2,403
as compared with 1346 out-patients.
This large attendance of in-patients
gives special advantages for evan-
gelistic work in connection with
this medical work. This is not
only during their residence in the
Hospital, but more especially in
connection with their work in the
country. As the mission has stations
in nearly all the district cities of
the Chinchow department and in
many villages, these patients on
their return to their several homes
in many cases find chapels in their
neighborhoods where they can at-
tend service on the Sabbath and

meet, from time to time, the same
missionary at these chapels whom
they saw and heard in the Hospital.
The accounts which they give to
their fellow villagers of the kind-
ness received at the Hospital, and
the benefit they derived from the
medical treatment remove pre-
judices from the , minds of the
people, and prepares them to listen
to the preaching of the Gospel in
the various Chapels in the country.
The effect of the Hospital is to
help the work of evangelization
throughout the whole extent of their
stations, and from these stations
serious cases of illness are recom-
mended to the Hospital. The
Hospital has a large sum in hand
towards the expenses of the current
year. This fact shows that it is
liberally supported by the Foreign
community resident atSwatow. The
facts stated in these three reports
are calculated to impress upon every
one the influence for good which
is exerted by the 29 missionary
Hospitals in different parts of China.

THE

AND '^

MISSIONARY JOURNAL.

^ij^utttl^it

Vol. XIT.

JULY-AUGUST, 1881.

No. 4

SKETCHES OF A COUNTRY PARISH.

By Rev. Arthdb H. Smith.

"pERITAPS no class of workers are more liable to revulsion of feelings
at different times, than tliose wlio are actively employed in
missionary effort. Abstractly regarded the conversion of the world is
the most hopeless undertaking in which man can engage. The old-
fashioned New England minister who was wont to observe that it is
easier for God to create a universe, than to convert a sinner, since in
the former ease there is no opposition, would not have altered his
mind had he lived in the nineteenth century, and in a heathen laud.
The early pagan opponents of Cliristianity, such as Celsus, who affirmed
that he must be void of understanding who conceived it possible that
all the different races and tribes of mankind should be brought to
believe in a single rch'gion, have in these later days, numerous disciples.
The slow progress which Christianity has made in eighteen centuries,
its absolute extinction where once it flourished supreme, its tendency
everywhere to degenerate, becoming of the earth earthy, the gigantic
task which still remains before the church in even acquainting the
race as a whole with the claims of Jesus Christ, and the melancholy
indications which lead even some of the best Christian workers to
hold it as a fact that the world is yearly growing worse — these con-
siderations, and others like them, which come home to missionary
laborers with especial force, are well fitted to discourage the strongest
faith, and damp the intensest zeal. Many an Elijah has sat under
his juniper tree, requesting for himself that he might die. ]Many a
brave spirit, charged with an apostolic work has fainted in view of
obstacles apparently insurmountable, and exclaimed, like Paul : "Who
is sufficient for these things ? Few, indeed, are they who can be
compared with the devoted Lacroix laboring with unequalled faithful-

246 SKETCHES OF A COTJNTIIY rAIlISH. [July-

ness, and with unrivaled command of the' Bengalee vernacular, for
thirty-eight years, seeing little visible fruit of his toils, yet never losing
heart, but evermore saying and feeling that it is the business of the
Christian to labor on, and labor on — to plant and water, and water and
plant, without wearying and without fainting, leaving all results to God ;

But if there are strong discouragements, the encouragements are
stronger. There are the marching orders of the church, still in force.
Christian history is full of prophecies of the future, and whoever has
witnessed anything of the triumphs of the Gospel, has seen what
confirms his faith more than all of which he has merely read or heard.
Slow as the progress of Christianity may be, progress there undoubtedly
is, and even those of most wavering faith will at times find it difficult
not to believe that the golden visions of Isaiah will yet come to fact.
To those who arc confronted with the practical problems and difficulties
of mission work, the narrative in the book of Acts, of the planting and
training of the early Church, appears unaccountably scanty and frag-
mentary. We wish to know how these young churches were founded,
and especially how they were developed. Instead of such an account
as we could desire, we find only a skeleton, and here and there
suggestive hints, left unexpanded. Tliis is the wisdom of inspiration.
The apostles and their churches are not oui- models, but serve as finger-
posts to indicate the general direction along which the evangelization
of the world is to proceed. Details of oiganization and control, wo
certainly shall not learn from the history as recorded by Luke. Each
worker must settle for himself the pinnciples upon wbicli he will work,
and for this purpose all intelligent narratives of Christian labor may
be useful.

It is in the hope of throwing some incidental side-light
upon questions of missionary policy, that the following memoranda
concerning the work of the American Board in the province of
Shantung have been set down in response to the request of the Editor
of the Recordc)'. This work, like many another enterprise, took its
beginning from the edge of a zero. Shantung, like other provinces
of the empire, is reticulated with secret societies, countless in number,
protean in form, and to a certain extent shrouded in mystery. In
some regions their adherents arc numbered by thousands, while in
other localities they appear to be regarded with suspicion and dislike.
They are discriminated as military and civil, corresponding to the
two branches of the public service. The sects which are included
under the former designation are supposed to cultivate the practice
of feats of physical strength. The others vary widely in all their
characteristics, but appear to agree in certain fundamental particulars.

August.] SKETCHES OF A COUNTRY PARISH. 247

The alleged object is the "practice of virtue," a familiar phrase
which still retains a magic sound for Celestial ears, and which, like
charity, is made tu cover a multitude of sins. The adherents of some
sects refuse to burn incense or make offerings at the temples, while
others hold meetings at the houses of certain leaders where offerings
are made — and afterwards eaten by those who make them — accom-
panied by kneelings and prostrations without number. Whoever is
at sufficient pains to investigate with any minuteness the phenomena
of these organizations, is at once struck with three facts. Of these
the first is the lack of any originality. The phraseology which he
hears is now Buddhist and now Taoist, with here and there an idea
borrowed from the Confucian Classics. These are the Soul, Heaven,
Hell, Fairies, Immortality, Transmigration, a Future Life like the
present, but on a larger scale, nine storied Heavens to which the soul-
can be lifted through the top of the skull, seeing things unutterable,
and any other fancy conceivable, all to be found somewhere within
this capacious Cornucopia of doctrine, arranged in kaleidoscopic forms,
and everywhere pervaded with the indistinctness of a dissolving
view. Whatever the name, whether some one of the Eight Diagram
Sects, the Sect of the Single Stick of Incense, the Sect of Heaven and
Earth, or other, the constituent elements appear to be the detritus of
the obsolescent faiths Avhich have reigned in China undisputed for
ages, mixed with a large percentage of insoluble matter, the whole
forming a concrete of super.'itition and absurdity. The next fact
which challenges attention, is the background of fog. The inquirer
naturally asks who is responsible for this doctrine ? Whence came
it, and when? To an occidental intellect these queries may appear
not altogether irrelevant, especially in view of the tax on his credulity
and his patience made by the doctrines themselves. Yet of the native
adherents, probably not one in a thousand has ever pressed these
questions, or gained the smallest idea, as to what it is upon which all
his belief is based. Often as one meets the motto : " Investigate the
origin, trace up the sources," it is a singular fact that the Chinese
mind takes small pleasure in tliesc quests, in which particular it differs
from that of the Anglo-Saxon. Some will tell you that the time
of Wan Li 1573-1620, marks the rise of the sects. Others more
plausibly refer them to the troublous times when the Ming dynasty
was extinguished in fire and blood, and the Tartars regained the
throne, and both assertions are equally valueless, since neither is
susceptible of proof. The remaining fact is the power of propagation.
By some means these sects are everywhere, and by some means
they are kept in active operation. Those means, like most Chinese

248 SKETCHES OF A COUNTRY TAUISH. [July-

maclilnery, are extremely simple. Some man of intelligence has been
received into a sect, and proving capable of management, he is
appointed to hold the meetings, it may be four times a year or It may
be forty times, on fixed days, or subject to call. Every member comes
with his assessed contribution, for example a hundred cash. The
leader provides the bread-cakes offered and then eaten, and takes care
to keep the expenses down to help the gross receipts. At certain
times he reports to his next higher master, gives him a portion — say
half — of his receipts, and appropriates the rest to himself. This higher
master has one still higher from whom his knowledge and functions
emanated in the first instance, and to whom he is likewise responsible.
Thus by graduations of masters, like the successive ranks of Chinese
civil officers, an incredible number of adherents can be looked after
without the least effort, and with great pecuniary profit to the super-
visors. This last item alone might suffice to explain the vitality of
the sects, were there no doctrines whatever. To a government like
that of China, however, it becomes a question of tremendous import,
what all these countless millions of its subjects are at, with their
complex sectarian ramifications, holding their midnight meetings, and
plotting no one can say what. The government remembers the White
Lily Sect, the Triad Society, and numerous others, nor has it forgotten
the T^ai P^ing rebellion, to which they led. Into delicate questions
of tendencies and possibilities it does not enter. It forbids all secret
societies, for In the eye of the government any one of them, while
professing to be merely a rigid Temperance Society, or an organization
simply to " Practice Virtue," may be the protoplastic call, out of
which by speedy and destructive evolution is to be developed another
T^ai F'iwj army.

Now it fell out several years ago, that in the village of Ti-cJM
(^ -^li T^) 0^* number seven, situated on the Imperial Canal, within
the sub-prefecture of Te-chou (f^ jf|) and on the very edge of the
province of Shantung, one of these sects took root. Six miles away
lived a man, connected by marriage with a family in number seven,
and through this individual was Introduced the Chung-yang sect
(•t* ^ P^)> which was joined by seven or eight families. The master
lived at a village near Te-chou, and the head-master within another
district, to the north-east. In the Spring of the year 1866, an
unlucky accident befell the Old Man who had wielded the head-
mastership of this organization. An enemy accused him to the district
magistrate of being the head of a sect, and he was promptly seized
and taken to Peking, where he died in prison. Other leaders were
apprehended, some of whom were banished beyond the Great Wall,

i

August.] SKETCHES OF A COUNTRY PARISH. 249

while the remainder were exiled to the inhospitable wilds of the
Amoor Kiver. Wheu arrests of this kind are made, they do not end
with the leaders. The rapacious "tigers and wolves" which infest
Chinese yamens, make the most of such occurrences. The more
arrests are made, the more opportunities for extortion, which is the
single purpose for which it is popularly supposed that yamens exist in
China at all. It may therefore well he supposed that great fear fell
upon all these of the Chung-yang way of thinking, since none of them
could be sure that his own turn would not come next. Fortunately
for the people at number seven, they were at a considerable distance
from the danger, which gradually passed away. Rumors of the new
foreign religion which had made its appearance in the North of
China, simultaneously with the victorious French and English troops,
had spread in every direction, and had reached the Old Man who was
head-master of the Chung-yang disciples. Perceiving that the new
faith inculcated the practice of virtue, and concerned the soul, he
seems to have anticipated some affinity between the foreign doctrines,
and his own. The sects have no visible literature, through fear of
the consequences of being implicated in its circulation. Such books
as there are, must be guarded with jealous care. Under these condi-
tions, the dicta of the masters and especially of the head-mastei"S are
weighty, and final. This particular head-man had left to his followers
the general direction, that if the Chung-yang doctrine failed, and the
foreign doctrine was accessible, they should join the latter. The
consequence of this observation was the beginning of the missionary
work with whose history we are at present concerned.

In the autumn of the year, a sub-leader of the now disbanded
sect, witli four other men, three of them from the village of Ti-ch^i
made their way to Tientsin. Strolling along to see the sights of the
great metropolis, they came upon the chapel of the American Board
Mission. The result was that a visit to their village, 160 miles
distant, was promised. When this visit took place, not long after,
many of the villages were smitten with terror at sight of a foreign
barbarian, and at the possibility of being compromised by listening to
the new doctrine, but one man of some intelligence and influence was
favorably disposed. On a second visit, some months later, this man
was found to be at the point of death. Had he lived the course of
subsequent events might have been totally different. In the neighbor-
ing district of Lao-ling (^ ^ ,^f,), two days' journey to the eastward a
similar beginning had already led to an opening of largest promise,
destined to a rapid and vigorous expansion. Nothing like this took
place at number seven. Of the three men who visited Tientsin, one

250 SKETCHES OF A COUNTRY PARISH. [July*

was baptized six years later, and the others were never baptized at
all. There was no leader, and but few who wished to be led. Only
two women, whose hearts it was hoped the Lord had opened, seemed
suitable subjects for admission to the Church, and these not until
after the lapse of two years. Nearly two years more passed without
further additions, when another woman and four girls were baptized.
Por a period of seven years, from 1872 to 1879, no adults were received,
and at the end of more than twelve years from the first visit the roll of
members in the village included but nine adults all connected with
one family of whom but two were men. In the villages immediately
contiguous, there were no converts. Christianity, as we know, like
other forces, is propagated along the line of least resistance, but it is
alike impossible to foresee in which direction it will be propagated
most successfully, and to explain why it has been successful in one
direction, while entirely extinguished in others. Trying as they
must be, even to the strongest faith, these early years of labor are by
no means lost. The wise farmer will at times scatter his clover seeds
upon the snow, and the faithful shepherd will sow beside all waters,
trusting to reap in due season.

The field allotted to the Tientsin station was a vast area, stretch-
ing from the sea to the mountains which bound Shansi. The little
centers at which converts had been gathered were at long distances
from each other, and from the common head-quarters, and merely to
make the circuit, involved a journey of half a month. To visit
frequently localities so remote, was obviously impracticable, but the
labors of the Shepherds themselves, were supplemented by those of a
native assistant.

How trifling incidents may serve to give direction to missionary
work, is illustrated in the early experience of this preacher. Crossing
the Imperial Canal near Ti-chH, where alone there were inquirers, he
made his way to a little market town a few miles distant, quite without
objective, but not without an object. The keeper of a small drug-
shop of whom the preacher had heard, perceiving him to be a stranger
from a distance, invited him in, and afterwards to his house, pleased
with his conversational powers, and struck with the singularity of his
teaching. On leaving, the helper inquired if the druggist could direct
him to the abode of any one who would be likely to welcome a new
doctrine. On reflection, the shop-keeper remembered an acquaintance
in a village two or three miles distant, who might be called a "Doctrine-
Lover " others there were none. To this man's house the preacher
bent his steps, introducing himself with the strange announcement
that he was in search of * Doctrine-Lovers ' and had heard of Mr.

August.] SKETCHES OF A COUNTRY rATllSII. 251

IIou. His plausible address gained him audience, the amazing quality
of his communications riveted attention, and half that night with all
of the next day, were devoted to the consideration of the strange
doctrines. A considerable number of books was left, and the preacher
Avent his way. In time the seed bore fruit. The Doctrine-Lover
desired to know more fully of this way, and endeavored to raise a
little company to go to Tientsin to inquire. His acquaintances how-
ever, loved "Doctrine" only in the abstract, and had no idea of chasing
it a hundred and scv^cnty miles, with the certainty of wasting time
and money and no certainty of other return than dearly bought
experience. Mr. Hou accordingly went as he could, and soon saw his
way clear to a definite rejection of a multitude of "doors" and doctrines
which he had tried from childhood and which never led anywhere,
and embraced Christianity. In April 1872, he received baptism, the
first male convert in this region after five years' of disappointment,
and by far the most important one, for within a few years he became
himself a helper, his house the head-quarters of the missionaries at
every visit, as well as the center of the famine relief work, and
his village was afterwards chosen as the residence of missionaries
designated to the Shantung station of the American Board Mission.
From the year 1872, the work In this region expanded gradually,
until at the end of 1877 the annual additions to the membership
ranging from two to twelve persons brought the number up to forty-
three (one having died) representing twelve different villages. In
the Autumn of this year, the mighty famine Impending, began to throw
its baleful shadow across the land, and mission work never appeared
so futile. Converts to Christianity In China, are at first almost
invariably among the poorer class, with whom the struggle for existence
is most severe. In a country where consumption ever treads upon the
heels of production, the failure of a single crop Involves consequences
which an occidental unfamiliar with Chinese civilization, can by no
means comprehend. It is little to say that every Chinese convert
was deeply affected by the famine. Many of them were confronted
by the danger of starvation ; others M'ere actually starving. An
extended tour through the famine district, showed that any attempt
at mission work was vain. At this time, unfortunately, no funds had
been collected for relief, and the most that could be done was to
promise that active steps would be taken to relieve a part, at least, of
the most urgent distress in the villages most frequently visited. Under
these circumstances, it is not to be wondered at, if the most trusted
converts were full of grave apprehensions, and those less firmly grounded
in Christian knowledge, were disposed to inquire what could be the

252 SKETCtlES OF A COUNTRY PAKLSH. [July-

value of a religion which does not fulfill some of its radiant promises
within tlie compass of the present life. Within the two following
months funds were secured to a limited extent, and a relief work was
begun on a small scale, from the village of P^ang chia c/ntang (f| ^
j£) as a center, soon after the Chinese I^ew Year, in the month of
February, 1878. As the sum actually in hand was small, and the
prospects of ampler supplies uncertain, it was necessary to confine
operations to a very few villages, and those in which there were
church members were seleCtcdj because they were few in number,
and because responsible managers could be chosen more easily than
elsewhere* Whilej however, it was made evident that Christianity
was the needle without which the famine relief thread could not have
entered, it was shown in practice that a profession of Christianity
conferred no title to special favors, and that all would be served alike.
A system of inspection was established in each village, and a committee
of managers chosen, through whom the actual distribution took place.
So far as practicable, the houses were visited at the time the names
were entered upon the lists, and every effort was made to prevent an
improper use of the relief money. Payments were made in cash once
in ten days as a rule, generally from the head-quarters of relief, and
at the rate of fifteen cash to each adult ^^er diem, and eight cash to
children under fifteen. The closing payment towards the last of June,
intended to supply food until the middle of July, was made in grain.
The details of the work of relief are too fresh in the recollection of
every one to render it worth while to recapitulate them in this con-
nection. Our present concern is simply with the results as related to
missionary labor. It is certainly much to be regretted that in China
no effort has been made to present comprehensive and careful narratives
of the methods pursued by missionaries in following up the famine
relief with Christian instruction. A series of papers of this nature
published in the Indian Evangelical Review throw much light on
missionary policy in that country, and must prove extremely valuable
in the way of suggestions, should similar conditions again recur. It
is to be hoped, however, that it is not yet too late to preserve in tangible
form, the records of the interesting experiences connected with the
expansion of missionary labor in China, following the great famine.
The first effect in the case we are at present considering was that of a
gigantic advertisement. Foreigners had been for ten years coming
and going, with what purpose the vast majority of a dense population
neither knew nor cared to inquire. Their errand was unknown, and
their presence was unfelt. China is the land of i-is incrtiac, and a
matter which does not concern one, is regarded as of uo importance.

August.]

SKETCHES OF A COUNTRY PARISH.

253

Curiosity even, except of the most crude and vulgar variety, is a
singularly feeble force. Famine and famine relief changed all this.
Iluugor is said to be an excellent sauce. It is also a microphone, a
telephone, and a stimulant to the auditory nerve. It illuminates the
brain, like an electric light. The moment sufficient funds were in
hand to enable the distributors to dispense relief, geographically begin-
ning in villages nearest to the distributing center and working outwards,
that moment the attitude of mind of multitudes, was that of inquiry.
Occasionally an ignorant clown appeared with a cash-bag over his
shoulder, apparently expecting to have it filled with ingots, or at least
with copper coin, but in general the interest was manifested in the
form of a polite request to visit the village for the purpose of imparting
instruction. The red curds of invitation thus showered upon the
distributoi-s, would have sufficed to paper a room. The designation
of Shepherd (^^^ gjg Mu s/ii/i) proved a shibboleth, the sounds being
frequently represented by the first characters that occurred, and
occasionally when spoken combined with other titles, as Sir Shepherd
(^ M^M ^'^ ^^^^^'' l^^(^ y^J*)- Early in April, the outsiders began to
flock to the regular Sunday services at P'ang chia chuang, overflowing
from one room to two, and from two rooms to a court-yard, which was
sometimes crowded. Idle curiosity and the lively hope of attaining
the coveted loaves and fishes supposed to follow upon identification
with the new doctrine, were of course the propelling forces which
gathered these audiences ; yet here was a golden opportunity such as
was never before enjoyed. Attention was enlisted, and in China to
fix attention is to carry the outworks. The relief work was under
almost constant foreign supervision for nearly five months, and it was
morally impossible that a considerable proportion of such auditors
should not carry away something. When preaching in the different
villages, it was a common experience to be addressed as Buddha
(pnj ^ f&'^), and with that inborn instinct of respect characteristic of
Orientals, but which to us seems gross servility, a whole yard full of
people would simultaneously fall prostrate before the missionaries,
mingling their petitions with their thanks. Old women who had
never seen or heard of a Christian service, mistaking the nature of
the usual Sunday collection, would come hobbling forward depositing
a single cash as their quota of "incense money." "Wild rumors of
unexpended balances of relief funds, to be disbursed among the Sunday
attendants, occasionally brought avalanches of hungry and expectant
candidates from great distances, rendering it difficult to keep order
and still harder to convey any instruction. When the relief closed in
June, it was evident that within the preceding three mouths, missionaiy

254 SKETCHES OF A COUNTRY PARISH. [July

work in that region, had been totally revolutionized. It was uot
simply what men had chanced to hear, nor yet altogether what they
had been permitted to sec, but a great object-lesson in practical
benevolence had been forced upon their notice, and it was impossible
not to connect it with Christianity. All their lives long these people
had been hearing of the five constant virtues, of which benevolence
is the first and chief, but they had never seen any one of these virtues
put in practice, until the foreign preachers of a foreign religion bring-
ing foreign silver, dispensed it equitably in the direct ratio of the
need. Whatever theories might be proposed in explanation of this
strange fact, there was the fact. At first it was natural that wild
tales of ulterior designs on the people, or upon their lauds, should find
credulous listeners, but as no advantage was taken of the obligation
incurred, these rumors gradually died away. It was evident that the
people were not after all to be deported as foreign slaves, a foreign
empire was not after all to be set up, there was after all no ulterior
design, it was only the strange foreign way of " Practicing Virtue."
Thus as when the mists disperse, leaving old T^ai slian prominent as
the highest point of land in the province of Shantung, so when all
idle hypotheses had been blown away, there still loomed up the alpine
fact that more than ten thousand dollars had been absolutely given
away, and that more than twenty thousand persons in more than an
hundred villages had been assisted for several months. A back- ground
like this, affords a favorable opportunity to preach the Gospel. It
has been much disputed whether the Chinese are or are not grateful
for favors. To some they appear like tlie Sandwich Islander, who
having no word in his language to express thanks which no one
felt, was wont simply to remark on receiving a gift: "That is just
what I want." Whatever may be true in ordinary cases, the general
testimony of distributors of famine relief goes to show that the
Chinese are by no means ungrateful. However undemonstrative
by nature, they may be said to resemble the dumb man, who, as
the saying goes, when he sees his new wife, though he may not say
much, knows what he thinks inside. Circumstances made it im-
practicable to visit this region for three months after the relief work
closed. By that time, much of whatever gratitude was felt, had
melted in the copious July rains, or evaporali 1 in the August heats.
Services at three or four centers had been feebly maintained, but
with a constantly diminishing audience, reduced, during the rainy
season and the busy harvest which followed, to a scanty minimum.
Lists of so-called "inquirers" had indeed been formed, but in many
cases they neglected to inquire, and most of them doubtless forgot

August.] SKETCHES OF A COUNTRY PARISH. 265

tliat they had ever thought of doing so. To xjasual ohservation,
the time for the spiritual harvest had come, and there was almost
nothing to Be reaped. Meantime during the busy season of Autumn,
when it would have been difficult to collect audiences elsewhere,
-daily preaching was maintained at each of five village fairs, within
easy reach of the head-quarters, and this was regularly continued
for about two months. The village fair occupies a unique place
in Chinese life. Generally speaking, in the smaller towns there
arc scarcely any shops, and with the exception of such articles of
cooked food, fresli fruit, or perhaps feminine haberdashery, as may be
hawked about by pedlars, everything from a coffin to a carrot is bought
and sold only at the local fairs. Every one attends them, men,
women, and children, and by an ingenious system of rotation, there is
almost always some fair within a convenient distance of every village
eacli day in the year. The larger fairs are frequenied by wholesale
dealers from a distance, buying and selling mules, horses, and cattle,
cotton, grain and cloth, and whatever may be the special produce of
each region. In this way the fair becomes the general public exchange,
and affords Jilmost the only substitute for the newspaper and the
telegram. The people at large can in no other way be made familiar
with Christian truth so quickly and so extensively as by faithful
preaching and bookselling at country fairs. The man who casually
listens to-day, may return at the next fair, five days later, and buy a
little book. It would not be strange if he were willing to attend the
Sunday service, which it may be, is held in a neighboring village, and
not infrequently invitations to preach in other villages and at private
houses, have become so numerous as even to supercede for the time
the fair preaching. The autumn harvest had no sooner been gathered,
than indications were visible in different quarters, that the Gospel
seed already sown was beginning to sprout. "Within the few months
preceding, Sunday meetings had been begun in three villages, distant
from six to eiglit miles from the central head-quarters. As the process
by which Christianity took such root as it was able to get in these
little centers, may serve to illustrate the helps and hinderances which
the Gospel meets in China, it may be worth while to notice it some-
what more at length than the inherent importance of the circumstances
themselves might warrant. One of the new meeting-places was the
home of two school-teachers, uncle and nephew, who had been baptized
some years before, after passing through those mental struggles, which
are so often indispensable, before a Confucianist can become a Christian.
In consequence of their baptism,, one of them, a doctor, had lost all
his medical practice, and the other had lost his school, and both had

256 SKETCHES OF A COUNTRY PARISH. [Julv-

lost their friends, jmd alienated most of their relatives, and one of
them furnished an example of the truth that a man's foes shall he
they of his own household. "VVhon it became evident that the recep-
tion of the new religion by these teachers was the circumstance which
brought famine relief to their village, many of their neighbors changed
their minds in regard to its merits, and opposition soon came to an
end, but very few of their fellow- villagers were over baptized. These
two teachers were employed as assistants in distributing relief, and
having previously received instruction in Christian doctrine for one or
two winters, were engaged as helpers, and within two years from this
time-, about forty persons were received into the little Church which
met in the house of the nephew. In a village called Shih chia fang
(It M? ^) lived a man named Chu, who though married and having
a family, had been brought up as a Taoist priest, but had been all
his life, like his father and grandfather before him, the keeper of a
Buddhist temple from which the village takes its name. The proprietor
of the little drug-shop already referred to, having himself been baptized
in the meantime, had been the means of acquainting this temple-
keeper with the new faith. Mr. Chu, being himself a " Doctrine-
Lover " listened gladly to what he heard, and at his invitation his
village had been visited by a missionary before the famine began.
Although the keeper's sole support was derived from the income of
about thirty Chinese acres of land, belonging to the temple, he was
apparently a sincere inquirer after truth, but being weighted with the
insoluble problem of how to avoid starvation if he gave up his temple,
he made little external progress towards Christianity. At the time
of the sudden expansion of the relief work, this man begged that his
village might be relieved, in consideration of his previous connection
with the missionaries, although the village was more removed from the
central head-quarters than scores of others, all of which were taken
in geographical order. On consultation it was resolved to treat the
temple-keeper and one other man from another region, also a previous
inquirer, as if already baptized, and early in April the village was put
on the lists. The consequences of this simple decision were far-reach-
ing. Within a few weeks, a preaching service was begun in the
temple on Sundays, in which attentive audiences were gathered.
During the ntonth of June, the temple-keeper appeared with the
singular intelligence that his townsmen were contemplating the step
of removing the idols. The suggestion was no doubt originated by
the keeper himself, and the favor with which it was received was due
to real gratitude for the suffering which had so obviously been
averted in this village by the famine relief, and in part, perhaps, to

August.] SKETCHES or -V COUNTRY PATllSH. 2o7

an instinctive feeling that gods, so long and faithfully worshipped,
which had yet been proven so incompetent or indifferent, deserved
expulsion. Whatever the motive, the desire to get rid of them seemed
genuine, but before taking a step so unprecedented and which might
involve serious consequences, the villagers wished some guaranty of
protection, should trouble ensue. To promise this was obviously out
of the question, no one in that village having received baptism.
Instead, therefore, of the bold act of burying the idols, as first proposed,
it was at length agreed to avoid exciting opposition and provoking
unnecessary hostility, by simply removing them from the back temple
to the front one, I^otice was accordingly given by the leaders that
any one in the village who wished to assist in the work of removal,
would receive four pounds (three catties) of millet for a day's labor.
The object of this arrangement was to commit as many of the villagers
as possible to the course to be taken. The rear temple contained
large images of the Khuh yin (^ ^) Wen ch'n {% ^) and PUi hsien
p'lt sa (^ ^ ^ ^), and ranged upon the sides stood the Eighteen
Lo Hans, or Companions of Buddha, drawn up like a base-ball club,
nine on a side. Other smaller divinities to the number of about twent)',
occupied the remainder of the platforms. Half a dozen Anglo-Saxons
would have effected the entire removal in six hours, yet about thirty
men spent two entire days upon it. The front temple was thus con-
verted into a sort of mythological warehouse, almost every foot of
space not appropriated to tho goddess of T^ai shan, and her attendants,
being invaded by the interlopers from the larger temple in the rear.
Many of the images were much shattered in the transfer, and some of
them lost their heads, but none were intentionally mutilated. The
millet, it should be added, was provided by the villagers themselves,
and had no connection with the famine relief, or with the missionaries
who took no other part than to give, when asked, their advice. The
next day (Sunday, June 23rd), a kind of dedicatory service was held
in the now vacant temple, the platform from which the gods had been
removed serving as a rostrum, the incense-table as a pulpit, and the
temple-bell as a summons to the audience, illustrating the Chinese
aphorism that when a bald man becomes a Buddhist priest, he has
his materials furnished to hand. No disturbance of any kind having
ensued, three months later the proposition to abolish the idols was
again brought forward, the temple-keeper himself being, as before,
the prime mover. Yet he was far from being one who could act as a
leader of others. Modest and unassuming to the point of timidity, he
was able only to make suggestions, without inspiring others with his
own force of conviction. Many regarded him as an amiable idiot,

258 SKETCHES OF A COUNTRY PARISH. [July-

who had swallowed the "bewildering medicine" of the foreigners, and
others unthinkingly acquiesced in his opinions without stopping to
inquire what was involved. Had there chanced to be in the village a
school-teacher, or any influential reading man, things would never
have come to this stage, or if so, would never have gone beyond it.
As subsequently appeared, the average character of the people in
tlie village was far from being high, and among the sixty or eighty
families, not a single individual emerged with any capacity or even
disposition for leadership. Yot despite this unpromising outlook, the
thing aimed at, did somehow contrive to get itself done. The great
number of Chinese temples is a constant source of wonder to those
foreigners who are aware of the poverty of tho people, and liow little
hold the current religions actually have upon them. The process by
which they are built is, however, extremely simple. " When every-
body brings sticks, the fire flames high." No system of canvassing
could be more thorough than that which extorts the necessary funds
for a new temple, and few are more effective. Chinese buildings are
so deficient in the foundations, that they seldom last for a century,
and many of them not for a fourth of that time. Thus incessant
repairs are inevitable, so that in China there are as truly successive
crops of temples as of turnips. The priests, whose living is derived
from the lands originally made over to the temple, are not likely to
see the buildings go to ruin without a vigorous effort to get them
rebuilt. Hence interminable begging everywhere, and a waste of
capital quite inestimable. Those who give the land which forms
the temple endowment, constitute a sort of Board of Trustees, of
which the donor of the land upon which the temple itself stands,
acts as a kind of Chairman and is variously known as the master
of virtue, or chief donor. Such is the theory, but the modifications
to which it is subject in practice illustrate the wide difference
between Occidentals and Chinese. Everybody has a finger in the
Chinese village pie, and in effect every one who cares to make
himself heard, is a trustee, whether he is or is not the recipient
of his neighbor's trust. In this case, the temple was founded
before the time of any one now living, and there is no tablet to
indicate whether the original structure was put up an hundred or
a thousand years ago. All the deeds of the land had been lost,
and the living representatives of the first donors were totally ignorant
of the situation of their respective donations of land, and even
of their extent. It is only recollected that the buildings had been
repaired in 1818, again in 1825, and recently in 1866, being now
in good repair. The front temple measures 25 by 13 feet, and

August.] SKETCHES OF A COUXTUT TARISH. 259

that in the rear, '62 by 17 feet ; the small side buildings are built
of mud brick.*

No pressure of any kind was brought to bear upon the villagers,
but they were advised, if the step of abolishing the idols was taken at
all, to make it unanimous and thorough. After several preliminary
consultations, a conditional promise was made on the part of the
missionaries, that a village day-school should be established in the
temple for a period of at least a year. A general meeting of the
eighteen managers, with other persons from the village, was held in
the«teraple October 28th, 1878, at which, by special invitation, were
present two missionaries and two native helpers. Although the
matter was already virtually decided, in order to make it irrevocable,
a feast was spread, according to Chinese usage for the various incidental
expenses of which, the temple-keeper secured a loan of about ten
dollars borrowed like Johnson's six pence, Jiot to be returned. After
a plain and homely farmer's dinner, in which the deficiency of chop-
sticks was supplemented by short pieces of corn-stalks, an excited
discussion ensued, which a casual spectator might have mistaken for
a dawning fight, x^o opposition of any kind was, however, offered to
the transfer of the temple to the Jesus sect to bo used as a chapel,
and the sole point of anxiety in the minds o'f'sorae of his neighbors
seemed to be how to secure the temple-keeper in his right of holding
the temple land. One of the helpers present, in default of any
literary man from the village, drafted a Deed of Gift, which upon
being read in their audience was, with some slight alterations,
vociferously accepted by the meeting nein. con. and the signatures
of all the temple managers, and of three other individuals besides,
were appended to this unique document which presented the temple
buildings to the church forever, and the land inalienably to
the temple-keeper or his heirs, who was now to be keeper of the
chapel, t

By the time these details had been arranged, the Deed of Gift
drawn up, discussed, agreed upon and signed, it was dark. The

* Au exaggei-ated description of this temple, published at the time of its transfer,
and aftei-wards widely copied into both English and American newspapers, haa
recently secured some permanence, by incorporation into Dr. Christlieb's useful
little work on Missions. The error arose from a letter wr'itten by a United
States naval officer, at that time on the China Station, whose information
was inexact.

t In a letter written at the time, an extract from which was published in the
Recorder, this transaction waa aflBirmed to be, in Chinese phraseology, "as fast
as a nail in a board." This was perfectly true. There is a difference in the
tenacity with which nails are held in boards.

2G0 SKETCHES OF A COUNTRY PARISH. [July-

missionaries returned homo with the Deed in possession, and the
villagers proceeded to execute its terms. A small sum of money
("borrowed" like the rest) had been judiciously offered by the temple-
keeper to such as chose to assist, in the work of removal — for in
China "Money can move the gods," and "He that has cash may have
devils to turn his mill." As soon, therefore, as it was quite dark, the
vilhigers attacked their gods, as Elijah fell upon the priests of Baal,
and with such energy that by midnight the entire fifty or sixty had
been planted in a shallow ditch, a short distance from the temple,
where it was hoped they might atone for their former usclessness by
checking the washing away of a threshing floor. Much zeal was
displayed in beating the idols in pieces, to extract the lump of silver,
which is supposed to represent the heart, but it was not surprising
that their hearts were not found right, being, not silver, but pewter^
A few months later, the images had crumbled away, to what
the villagers described as " divine mud," the waters prevailed as
before and the gutter in which they found appropriate sepulture was
re-opened.

The Sabbath after this planting of the gods, a Church was begun
in SJiih clda fang by the baptism of twelve persons, many of whom
were among the trustees of the late temple. The platforms and other
lumber were transformed into benches and tables and by these and
other alterations involving an expense of about $70, the premises
were adapted for their new uses. Owing to the poverty of the villagers,
and their unwillingness to spare their children from the customary
winter employment of gathering fuel, the projected school soon came
to an untimely end. A helper was, however, stationed in the village,
and within eighteen months of the removal of the temple gods, the
number of persons upon the lists of the Church there, amounted to
about seventy, one-third of whom were women. The character of
the converts living in the village, appeared on the whole decidedly
inferior to the average. The circumstance that the building was once
a temple and public property, has rendered it at times difficult to
preserve that order and decorum which befit a Christian service,
especially when foreign ladies chance to be present.

The spectacle of a whole heathen village, apparently renouncing
voluntarily its traditionary .superstitions, to the extent of presenting
its only place of worship to the adherents of a foreign religion of
•which scarcely any of them six months before had even so much as
heard, is adapted to excite speculation as to the possible consequences,
should such action become general. The ancient church of St. John,
■which still exists in Pergamos, is supposed to have been transformed

August.] SKETC?HES OF A COUNTRY PARISH. 261

to this use, from a heathen temple, probably that of JEsculapius.
In the decay of idolatry during the decline and fall of the Roman
Empire, such cases may have been even numerous. The history of
the China Inland Mission records the gift of an ancestral temple in
(me of the central provinces, as a church. In a village evangelized
by the English ^lethodist Mission in Shantung, every family having
adhered to Christianity, a small temple was destroyed, and the
materials used in building a chapel. Other instances may have
occurred, but it is desirable that their importance should not be
overestimated.

The year after these changes in the Shih chia t^ang temple,
another famine was threatened, and idle threats were uttered that
the temple would be re-occupied, if relief were not to be had.
The temporary excitement was speedily quieted by the arrival of a
helper to "talk reason" to the melcontents, who were pacified by
a subscription toward the erection of a new adobe wall about the
temple grounds, and of a tablet over the door with the words : Jeh
Su T^aug, Jesus Chapel. Some contributed money and others labor,
but when accounts were squared, it was not surprising that the amount
from the native church members was found adequate only to
provide and decorate the board, while the sum to be given by the
Shepherd paid for the wall ! The only other temple in the village,
that to the God of "War, is totally neglected, and the images have
been gradually destroyed. A kind of Temple Fair held twice every
Spring in the village, for the reading of the sacred Buddhist and
Taoist books, came of course to an end, thus saving an annual
waste of several hundred dollars. The temple -keeper no longer
went about collecting tributes of grain, after the wheat and Autumn
harvests, as in former days, and no doubt found his income much
diminished. To external appearance idolatry in this village was
extinct, except perhaps in the retirement of a few individual houses,
and no one ever appeared to regret the step taken, or to wish the
past undone.

Yet in spite of this favorable state of things, a mere trifle
precipitated a storm. Two years after the change from temple to
chapel, some unknown persons stole the heads from an acre or two
of the chapel-keeper's millet, whereupon he "hallowed the street,"
calling upon the authors of this wrong to restore the grain, or bo
considered thieves. However puerile such a proceeding might appear
to an Anglo-Saxon, it was sufficient to plunge the Shih chia Vang
vDlage and Church into a swamp of trouble. Hostility to the
temple-keeper, once so popular, led to attempts to dislodge him

262 SKETCHES OF A COUNTRY PARISH. ['^"b''

from his place. A few evil disposed persons led the way, and the
others followed. He was formally vrarned not to plant his Autumn
wheat, whereupon he fled for protection to the Shepherd. The
Shepherd sent a remonstrance, and the malcontents replied with
a deputation. The transfer of temple and land was not denied, hut
a part of the land was demanded hack for village use. A prosecu-
tion of the temple-keeper was threatened, and would have heen
begun had there heen any leg for it to stand upon, hut as it was,
even the " pettifogger " consulted, refused to indite a complaint
so obviously destitute of reason. After a wild welter of dispute,
dragging over nearly two months, certain Peace-Talkors, all from
outside villages, came on the scene, and proceeded to arrange terms.
Some of them were church members, but more were not. Their
functions were peculiar, and their credentials unique. No body
appointed them, but they intervened in the interests of peace.
As many as pleased thus offered themselves as a kind of buffer
between the parties concerned, precisely like middlemen in a bargain.
Only by the aid of these persons, w^as it possible to put an end
to this irrational and unseemly controversy, and apparently no
end would ever have come at all, had not six acres {niou) of the
thirty-one belonging to the temple, been surrendered to the village
as the price of future perpetual peace. The reader must by no
means suppose that the village as a whole, wished to get back
the temple land. Two or three turbulent fellows, the leaders
being members of the Church, did it all. The proverb observes
that the Barefoot man does not fear him who wears shoes, since
the latter can always retreat into localities where lie can not
be followed. In one aspect, this saying contains a compendious
account of Chinese society, and stiows the situation of the "balance
of power," which resides perennially with the Barefoot man. Ho
can steal his neighbor's crops or tire his buildings, and in number-
less ways do remediless mischief, being beyond the reach of reprisal,
secure in himself possessing nothing whatever. ' It is difficult to
keep the Barefoot man out ol' the Church. To the poor tho
Gospel is preached, and who is poorer than he ? But when
once he is in, he frequently gives rise to situations which become
dramatic. «

The arduous labors of the reace-Talkers, culminated in a meet-
ing at the temple, or rather chapel, Nov, 12th, 1880, the result of
which was a singular document, signed by twelve middlemen, 'and
twenty-six individuals from S/ii/i chia thing, representing every surname
in the village. The substance of this sigreemcut, which being u

August.] SKKTCHES OF A COUNTRY PARISH. 263

curiosity in its way is appended,* is the re-affirmation of the Deed of
Gift drawn two years before, the unconditional conveyance to the
Church of twenty-live moit of the temple land (six being understood

» Shih chia fang, Deed of Gift of Temple and Land. Signed Nov. 12th, 1880.

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264 SKETCHES OF A COUNTRY PARISH. [July-

to revert to the village f) of which twenty-five mou deeds were to be
drawn up, one deed for each separate piece of land, and each deed
signed like the agreement by all the villagers. A tablet is to be
erected as a permanent evidence of the compact, and it is provided
that in case of future attempts to infringe this agreement, the middle-
men have power to inflict a fine of an hundred piculs of white rice ;
while in case of disturbance, the Shepherd is expressly authorized to
send the offender to the District Magistrate for rigorous investigation.
It is the local Shantung custom, on sale of land, to measure it in
presence of all the adjacent owners, each one's name appearing in tho
description of the boundaries. This done, all concerned partake of a
" feast," without which nothing in China is complete. The Peace-
Talkers, the contiguous land-owners, the measurers, the reckoners and
the writers, numbered on this occasion forty persons, several of whom
came from a distance and spent the night. When any matter which
involves the interference of Peace-makers is adjusted, both parties to
the settlement are expected to provide a banquet, which is the method
by which their services thus rendered are recognized. The next day,
accordingly, a still more elaborate " feast " was prepared, of which
eighteen persons partook. A few days later the villagers also feasted
the middlemen. The reader expert in Chinese affairs, will be at no
loss to conjecture who paid for all this junketing — excepting of course
the villager's feast — nor will he be surprised that the total thus
expended, added to the temple repairs and alterations already described,
and augmented by a multitude of miscellaneous and incidental ex-
penses, aggregated more than $150, no part of which expense, it
should be observed, was borne by the mission. Considerable pressure
has from the first been exerted by Helpers and others, to have tho
temple-keeper, whose "hot heart" and numerous trials in consequence
of what has happened have brought him much sympathy, taken into
pay as a chapel-keeper. This petition could not for obvious reasons,
be granted. Every effort has been made to inculcate the unwelcome
doctrine, that both church and chapel-keeper must depend upon them-
selves, the foreign Shepherds acting only as a bridge to enable them
to effect the transit from the Old to the New. The transfer of land
and temple to the Jeh Su T^ang or Church, was now complete. In

f It may be worth mentioaing, that these six acres reverting to tho villago, were
divided into three shares, for the privilege of cultivating which, several of tho
poorer families cast lots. No surprise was manifested at tho circumstance that
tho Barefoot man who originated tho disturbance, drew a share. Even after
legal security in the new status had been attained, one of the villagers — the
original master of Virtue— instigated no doubt by others, attempted to frighten
the chapel-keeper from cultivating tho chapel land. So true is tho current Chiuose
adage, that If men will not talk Reasoa, oven the gods cannot manage thingi !

August.] SKETCHES OF A COVNTRY PARISH. 265

proof of this, there was the agreement aheady given, and five
tremendous Deeds, each of them a foot and a half square, and to each
of which was prefixed the following preamble: "The executors of this
Deed are the residents of the village of S/n'U cJiia i^atig, generally ;
who, on account of having received Famine Relief through the kind-
ness of the Foreign Shepherds, reverence God's (5c i) Doctrine, and
who acting in a public capacity do voluntarily present the land of the
Niang-niang Temple to the Jeh Sti T*ang, and will never jevoke the
same, and do now in the presence of middlemen [six names, one of
them the local constable] accurately measure every acre and fraction
of an acre as follows." At the close of the description of the several
pieces are added the words : " Entered under the new name of
Jeh Su Tangr

It was evidently desirable that these deeds should be stamped at
the District Magistrates' yamen, in the usual form, but the strange
interpolation of a creed in the preamble, and the singular character of
the transfer generally made it by no means impossible, that although
the deeds of other property which the Shepherds had had occasion to
purchase, had been attended to without question, these might excite
criticism and make trouble. To avoid all ground of objection, three
several petitions were presented, similar in tenor, setting forth the
circumstances of the case, one on behalf of the Shepherds, one drawn
by the local constable, and the third by the villagers themselves.
Much delay was experienced before the petitions were answered, and
the answer was equivocal. The Magistrate professed to desire light
on the subject of his duties in the item of foreign relations, and leisure
to examine into despatches and treaties. At length, however, more
than three months after the Agreement was signed, the deeds were
actually stamped, the usual Deed of the Province and of the Boaixi
of Revenue appended. Even then they were detained ten days longer
for mature reflection, at the end of which time application was made
to the custodian of deeds for their delivery. It had been evident
that the Magistrate was but an unwilling actor in the matter, and
acted only when no further excuse occurred to mind. The keeper of
the deeds could not venture to give up the papers without consulting
his superior, and he in turn went in to see the Magistrate. " Shall
the deeds be given up or not?" was the question, asked of his Serenity,
for if not, the parties who had come for them wished to know exactly
why they were withheld. His Excellency replied that he had looked
up his despatches, and found reference to things English, and allusions
to matters French, but as to America — nothing. He was under the
impreesion that a copy of a treaty with a country of that name had

2G6 MISSION AllY MANUAL, [Julv-

existcd soincwliere in the yamen, but if so, it was not now to be
found. "Well, let them have the deeds," so they had them. Happy
the people, says Moutesquien, with no annals. Fortunate the obscure
nation which has never incurred the notice of a Chinese District

Magistrate !

{To he continued.')

MISSIONARY MANUAL.

By A. BiiOTHEH.
Mr. Editoh : —

A copy of The Indian Missionary Mamial, by John Murdock,
Indian Agent of the Christian Vernacular Education Society for India,
lias come into my possession. I have been greatly interested and
profited by the perusal of it. The Author had very special advantages
for its compilation as he states them in his preface. "The duties of
the compiler [as agent of the Education Society] require him every
year to make the circuit of India, as avcU as visit Ceylon. Already
the round has been taken ten times. Unequalled opportunities have
thus been afforded of consulting experienced missionaries about their
modes of opertion, and of examining the principal libraries of India.
An attempt has been made in tbe following work to turn these
advantages, in some measure, to account. Besides speciall}' consulting
missionaries like Dr. Mullens, of Calcutta ; Dr. Wilson, of Bombay ;
and Dr. Caldwill, of Innevilly, the compiler has had the privilege,
at different periods, of discussing plans to a greater or less extent,
with about four hundred European and native missionaries. He
lias examined the libraries of the Bengal, the Bombay, the Madras
Branches of the Asiatic Societ)'', the Public, the Cathedral and
Bishop's College libraries, Calcutta."

The Conference Reports, and " Ten Years' Missionary Labour in
India," puts a young missionary in possession of a great amount of
valuable information. Still it is highly desirable that experienced
missionaries should bring together, in a somewhat different form,
hints for young laborers entering upon the work. It will be seen
that this work consists largely of extracts. This will be far more
satisfactory to those for whom the compilation is designed. The book
is intended solely for missionaries and members of missionary com-
mittees. The main design is to point out whatever appears defective
in modes of working and to suggest improvements. It is extremely
difficult to write of such matters without giving offence. The compiler
has endeavoured, to some extent, to guard against it by making

August.] MISSIONARY MANUAL. 2G7

general statements. Among missionaries the compiler numbers some
of his dearest earthly friends, many of his liappiest hours have been
spent in their company. He trusts that all who know him intimately
will give him credit for good intentions. "Faithful arc the wounds of
a friend." The compiler's opinions of missionaries in general may be
best expressed in the words of Dr. G. Smith late Editor of the Friend
of India: — "Among the more than five hundred European and
American missionaries in India there are doubtless some who have
made a mistake in selecting their field of labour abroad ; and tlicre
may be a few who have chosen what may be called missionaryisra as
a profession. But every Christian layman in India, who personally
studies the character and the work of the missionaries, will unite with
me in declaring that in no Church, and in no profession, is it possible
to find so largo a band of devoted, intelligent and self-denying men —
many of whom have consecrated to the regeneration of India the
most scholarly attainments, literary gifts and even considerable private
fortunes — as the five hundred missionaries in India."

"The following work was first printed in Madras, in 1864. Before
revising it for a second edition, besides consulting missionaries, he
sought the aid of a few experienced friends at home. The Rev. Dr.
Somerville, late Foreign Mission secretary of the United Presbyterian
Church, kindly read over the whole volume and made several notes ;
the Rev. C. C. Fenn, one of the Secretaries of the Church Missionary
Society, favored the compiler with some suggestions. The Rev, Dr.
"W'ardlaw kindly lent the notes of the Lectures which he delivered to
the students preparing for foreign labor in connection with the London
Missionary Society. They have yielded several valuable extracts.
To all who have aided him the compiler would return his warmest
thanks." The book, of which the above is the main part of the
preface, consists of twenty-two chapters. The headings of the successive
chapters are as follows: — I. First impressions. II. Personal Religions
and habits. III. Health. lY. Household arrangements. Y. Study
of the Yernaculars. YL Study of the People. YII. Selection of
Stations. YIII. Surveving the field. IX. Preaching to the Heathen.
X. Itineracies. XL Yisiting the Heathen, &c. XII. Educated Hindus.
XIII. Inquirers. XIY. Native Christians. XY. Native Ministers and
Catechists. XYI. The Native Church. XYII. Education. XYIII.
Christian Literature. XIX. Efforts for Females. XX. Intercourse
with Europeans, XXI. Statistics. XXII. Missionary success. Ap-
pendix. List of Books.

The preface to this book indicates that the Author has given
very great care to its preparation, and that he enjoyed special

268 MISSIONARY MANUAL. [Jul}'-

advantages for making it reliable. The list of subjects shows that he
has successively discussed the most important matters that engage the
attention of missionaries in their responsible and difficult work. It
will bo a matter of regret to every one who reads these lines, as it
is to the writers, that no competent person has prepared a similar
Manual for missionaries in China. There are matters connected
with every day's work, which everyone feels that he needs the
experience and observation of others to help him. Everyone, who
has been engaged in missionary work for any length of time, has often
had occasion to lament over misdirected labor, and a loss of time by
pursuing some impractical scheme, the futility of which other mis-
sionaries had already experienced ; but their experience was not
known to him, and he has had to learn the lesson by his own dear
bought experience. It has occurred to the writer, that in the absence
of any such Manual prepared especially for missionaries in China,
that some useful suggestions might be culled from this Manual for
Indian Missionaries. With your permission, Mr. Editor, it is tho
purpose of the writer, in some successive numbers of the Recorder to
present some selections from this Indian Manual.

The first chapter is devoted to the consideration of first im-
pressions of the field, the work, and every thing which presents itself
to the attention of one newly arrived. There is very great danger
of a missionary getting wrong impressions about the people, their
customs and usages, the state of the missionary work, the converts,
his fellow laborers, the plans of labor, &c. During the state of feel-
ing known as "home sickness," his imagination clothes the home land
in the bright hues of fond memory and the happy days of home and
college life. The new and strange appearance and customs of tho
people, in this state of feeling, are very distasteful if not disgusting.
The missionary needs great grace in his heart to cherish and preserve
the feelings of interest and sympathy for the spiritual condition and
interests of tho people which led him to resolve, at the sacrifice of all
the home ties and scenes, to come to a heathen land to make known
the blessed Gospel of salvation to lost men. It is very important that
the new arrival should avoid contrasting their habits of life and their
appearance and homes with the scenes of the home land. He should
remember that their destitution of these blessings is the evidence of
their need of the Gospel. On this point our Author says, "Tho
stranger, still homesick, invests the tehole of his native land with
charms, which belong only to the most beautiful localities, seen under
the most favorable circumstances. Even in Bengal, the richest part
of India, the new comer will say with Ward, " The flowers are not so

August.] MISSIONARY MANUAL. 269

sweet, the birds do not sing so charmingly, the gardens are not so
productive, the fruit is not so varied and delicious, nor are the
meadows so green as in England."

"But the missionary will be chiefly pained, at seeing idolatry
rampant, and the people rampant upon their idols. Many people at
homo have very incorrect ideas of the state of things in India [China].
They do not realize the vast extent of the field ; the individual cases
of religious inquiry or conviction they read of in missionary journals
they are apt to consider as types of the people generally. Sanguine
men in India, like the late Bishop "Wilson of Calcutta, have spoken
of superstitions 'doting to their fall,' of Hinduism 'as d}'ing, yea as
will nigh dead,' and indulged in premature anticipation of speedy
and extensive missionary triumphs." The writer has known of several
instances of missionaries arriving in China with the same impressions
on their minds as are described above. They expected to find a wide
extended interest in the Gospel among the people ; many inquirers
visiting the chapels and some indications of the influence of Christianity
in changing the customs of the people everywhere meeting their eyes.
And when they see none of these things, but that the idolatrous
customs of the people an entirely unchanged and that cases of religious
awakening are only individual cases, they have been greatly dis-
appointed and discouraged. But such disappointment is owing entirely
to their own incorrect conceptions of the state of things. The writers
for the missionary journals, wrote of these cases mentioned as in-
dividual cases, while all the masses around were considered as in the
state of indifference and unconcern that characterize the heathen. But
they were understood as the type of many. Hence the incorrect
expectation in the minds of the readers. By reason of this dis-
appointment of their unwarranted expectations they lightly estimate
the results which have been effected by Christian efforts. The proper
course to pursue is for new comers to acquire a correct knowledge of
the state of things as they are or formerly were, and the changes
which have been effected and thus they can form a just estimate of
what has been effected. Dr. Carey used to say, "you young men
think that nothing has been effected ; but we who saw things at the
beginning know that a great deal has been done."

"Sometimes a young missionary," says our Author, "is dissatisfied
with native converts. People in England entertain the most unwar-
rantable notions with respect to them. They consider that neophytes,
who have just emerged from a heathenism which has been growing
for three thousand years, far surpass in Christian character those who
have been nurtured from their earliest childhood surrounded by the

270 MISSIONARY MANTJAt. [July-

holiest influences. It is very true that very different ideas prevail in
the East amongst worldly Europeans in regard to the character of
native converts." They are disposed to regard them all as merely
joining themselves to the missionaries from worldly considerations.
A proper consideration of the subject will enable every considerate
person to know that these are extreme views, and that neither of them
are correct. It is true that persons will be found among the converts,
who have sought connection with missionaries from mercenary motives.
This thing occurred in Apostolic times. But they are the exception,
and they sooner or later go out from us "because they are not of us."
It is also true that there are very pleasing instances met with among
converts of a most earnest desire to follow the Saviour and of a simple
and trustful faith that leads them literally "to forsake all for Christ"
and " to take up the cross and follow him." But all those who, in
the judgment of charity may be supposed to be sincere in the
profession of the Gospel, are not of this type. The majority of
converts manifest great weakness of faith, and an unsteadiness of
purpose which often distresses us. They yield to the temptations
which ^e^et them. They are sometimes led away by the old habits
of sinning which cling to them. They thus require the constant
watch and care of their Pastors. They often need to be rebuked and
warned. They need also to be sympathized with in their trials.
They need forbearance and encouragement in their weakness. They
need instruction in their ignorance. And the patient, watchful and
sympathizing Pastor, who thus watches over and instruijiis them, will
be, as a rule, greatly cheered and encouraged by their growth in grace
and in the knowledge of the Saviour. No one, therefore, should
conclude that because he does not see the native converts to be such
warm-hearted and earnest Christians as he had hoped to see them,
that they are not sincere in their profession. When he comes to
know more of their Christian life, of the difficulties they meet with,
the trials they are called to endure, he will learn to sympathize more
with and esteem them ; and wonder at the grace of God which is
given to them in the Gospel.

" Possibly ^ young missionary may be disappointed with His
fellow-laborers. Let the following remarks be considered. You are
about to be associated with older brothers, who though, as we believe,
faithful servants of Christ, are yet frail mortals, weak through the
flesh and liable to err. You may observe some failings in them ; you
may imagine failings where none really exist ; you may possibly see
some things that may cause you some surprise. But the committee
would urge beware of any hasty judgment. It is almost certain that

August.] MISSION A KT MANUAL. 271

in many cases you will afterwards come to the conclusion that the
points which you disapproved were fully defensible, and that there
were reasons for the course adopted which you could not at first
understand.'"* The wisdom of this advice, given by the committee of
the C. M. S., as the result of long observation and experience, will be
attested by all missionaries who have been any length of time on
the field.

"Cautions. Some consider all advice to new-comers as useless, as
frequently they will not learn by any experience except their own.
This is however an extreme view." It is certainly an extreme view
so far as the writer's experience goes. I have had quite an extensive
experience with missionaries just arriving, and I can testify that in
most cases those I have met have manifested a very proper disposi-
tion to learn the true state of things, and to look in a very favorable?
light upon the various things that come under their observation.

1. The young missionary should bear in mind the Apostolic
injunction, "Be swift to hear, and slow to speak." Old missionaries
sometimes complain, that persons who have been but a few days in
India think they know a great deal better how plans should be carried
on than those do wlio have labored there for twenty years. Mr.
Macleod "Wylie observes, "A thorough understanding of our Indian
Missions is not to be quickly obtained even by our best and ablest
men ; for experience has taught nearly every resident in the country,
that many of his first and perhaps strongest impressions were mistaken."
Indeed, Bishop Corrie (a singularly sagacious man) used to say, that
"it was a mercy if a missionary did no harm in his first year."t The
late Lord Dalhousie, notwithstanding his pre-eminent talents, spent a
considerable period of time in studying the country before committing
himself to any important measure.

Especially beware of depreciatory remarks to old missionaries
about their labours. Many a missionary has found, at the close of
his career, the results very different from what he anticipated. At
all events " Let not him that girdeth on tlio harness boast himself as
he that putteth it off." The feelings of men who have " borne the
heat and burden of the day" deserve to be consulted. Swan mentions
the following case : — " I knew intimately, many years ago, a young
man who went out as a missionary to India, He had talents of a
high order, and his friends expected great things from him. Soon
after his arrival he sent mo a long letter, expressing strongly his
disappointment at the state of things there. The translations of the

* Church Missionary Intelligencer. August, 1869.
t " Boagal as a Field of Missions."

272 MISSIONARY MANUAL. [July-

Scriptures were contemptible, the labors and successes of the mis-
sionaries had been exaggerated ; he found fault with everyone, he
was pleased with nothing. In a few years he left the missionary
work, as concerning faith made shipwreck, and still lives as a monu-
ment of the danger of indulging a spirit of arrogance, disaffection,
disunion and uncharitableness. "The meek will he guide in judgment,
to the meek will he teach his way."*

Under judicious management it is a great advantage to missions
to have men coming out fresh from England, acquainted with the
advance of benevolent effort. Old men are sometimes apt to view
very beneficial measures as new-fangled, useless changes. On the
other hand, young men have a tendency to anticipate wonderful effect
from the adoption of new plans. Finding, through painful experience,
that the old-fashioned modes of procedure are often as good, if not
even better, it sometimes happens that " those who, when young mis-
sionaries were violent innovators, become, when middle-aged mission-
aries, the most bigoted opponents of reform."!

*'Young and old missionaries represent, in some measure, the reform
and conservative elements — both very useful to correct each other.
As probably three-fourths, or a still larger proportion, of the changes
suggested by new-comers would be impracticable, or produce worse
evils than those they were intended to remedy, the young missionary
will do well to bear in mind the following caution of Dr. Duff : —
" Beware, therefore, oi first impressions, and above all, oi first judgments.
Record both, if you will, for future reference and comparison. But
in all your homeward communications beware of hasty inferences -
from partial induction, or ill-digested facts, or snatches of observation.
Beware, especially, of opinions and statements that may seem to clash
with those of your predecessors. It is always better to go slow than
to go wrong. Let your proposals never appear, directly or offensively,
to impeach the wisdom, judgment, or consistency of your predecessors
or associates in the mission. Let them gradually arise in the form of
modest suggestions and gentle insinuations. Let it be seen that it
is the good of the cause which is the animating principle of your
suggestions."

"Be ever seeking to learn. There is perhaps not a single mission
agent, European or native, from whom you can not elicit some
information of value, if you take the right means. Carefully note all
suggestions for improvements in mission work which suggest them-
selves. Investigate the causes of defects; ascertain the probable

* " Letters on Missions," p. 71.

t Church Misaionary Intelligencer, Aogast, 1869.

August.] MISSIONARY MANUAL. 273

consequences of tlie corrections you would apply before carrying
them into effect.

2. " Guard against one-sided rieics. Missionaries have their
crotchets as well as other people. Some would give up every effort
except preaching; others have no faith in any thing except education;
a few think the circulation of the Bible the grand means to be
employed for the conversion of India. It is very well for the preacher,
or the educator to have the highest confidence in his work, and to be •
enthusiastically devoted. But it is wrong to disparage every thing
else as worthless. The great body of missionaries are agreed that,
under different circumstances, every agency has its appropriate place.
One should not be pitted against another ; but all harmonize, like the
members of the body."

" But though missionaries are substantially agreed on certain
great points, it is admitted that there are several important points
still open. Some of them are mentioned below : — * We have found
much greater scope for experience in the prosecutions of missions than
we expected. One thing was clear, indeed, at the outset, namely,
that we were to preach the essential doctrines of the Gospel, as the
grand means of renovation in man. But how to secure congregations
for our preaching ? How far our preaching should be controversial ?
How far it is judicious to bring children into the seclusion of boarding
schools ? How much money and time should be given to common
schools ? How far our higher institutions should approximate to the
college in the nature of its studies? How far we should give employ-
ment and consequently support to our converts ? What standard of
qualification we should adopt for our native preachers, and how wo
should best introduce these preachers into the actual discharge of
their sacred functions ? These and many other similar questions are
still far from being satisfactorily resolved. We are applying the
results of the experience acquired during the last thirty years to
these matters, but we are afraid to do anything rashly.' "*

"The grand mistake of some has been to insist upon one course
being followed under all circumstances. Plans must however vary
according to the circumstances of the respective people. The circum-
stances and conditions are not the same in different parts of the same
country. Hence the same course is not suited to every part of the
same country. It is to be charitably supposed that the missionaries,
under the guidance of the Holy Spirit, will adopt the means which are
best adapted to the people among whom they are respectively laboring.
Missionaries are to have the same confidence in the plans of their

• Dr. Andereon to Sir E. Tennent, " Chiistiauit j in Ceylon." p. 184.

274 CONTRIBUTIONS BY THE NATIVE CHURCHES. [July-

brother missionaries in other places that they wish their follow mis-
sionaries of other places to have in their own."

" 3. Do not be discouraged by your feelings, in the early part of
your course. The following remarks are from the life of the Rev. T.
D. Stoddard : — * The first year of a missionary's life is apt to be the
time of severest trial. He has just torn himself away from all the
tender ties of home, and after the excitement of his journey and the
novelty of his new circumstances have subsided, the most painful
memories and contrasts with respect to outward circumstances must
force themselves upon him. He cannot, like the mere traveller,
divert himself from such association by observing foreign scenery and
society, solacing himself meantime with a prospect of early return to
his native land. He has come to settle for life among a people with
whom he has no affinities but the common ties of humanity, and no
sympathies but those which the Gospel prompts towards them as
needy and perishing. And yet he cannot do anything directly for
their relief. With a more constant and painful sense of their lost
and ruined condition than that which prompted him to come to seek
their salvation, he cannot so much us speak to them with a stammer-
ing tongue of the love of Christ. Yet this very discipline has its
advantages, not only in the cultivation of the graces of faith and
patience, which it developes, but in the gradual adaptation of the
missionary to his field.' "

" In some cases also the missionary's health also suffers at first.
But let him not despond. Gradually he will become accustomed to
the climate, opening fields of usefulness will employ his energies,
friends will be raised up, and he will find fulfilled in his experience
the promise of his gracious Saviour, ' There is no man that hath left
house, or parents, or brethren, or wife, or children for the kingdom of
God's sake, who shall not receive manifold more in this present time,
and in the world to come life everlasting.'"

(To he continued.)

CONTRIBUTIONS BY THE NATIVE CHURCHES.

By Eev. H. V. NoYES.
rriHE great moving forces which God has put into human hands for
the performance of his work in the world are three — Prayer,
Personal Influence, and Money. Each of these has its place, and its
power, and God expects his people to use them all. Hence it is that
the use of them all is an absolute necessity to the full development of
Christian life and Christian work ; and the individual Christian, or

August.] CONTRIBUTIONS BY THE NATIVE CHURCHES. 275

the individual church that fails to use any one of the three is, so far,
incomplete; not alone incomplete in regard to external work, but
incomplete also in regard to views of duty, incomplete in regard to
internal spiritual life.

The order of development of the use of these three instrumen-
talities is probably that already mentioned. First Prayer, the way
which God has granted to us of laying strong hold upon the arm that
moves the world. This necessarily develops personal influence. It is
just as certain as any law in physical nature, that earnest prayer in
the closet, earnest prayer iu the family, and earnest prayer in the
church will result in personal influence. And the strength of this
influence is largely in proportion to the earnestness of prayer. The
man, who is faithful in prayer, is the man who is sure to make his
personal influence felt. And the man who prays well, and makes his
personal influence thoroughly felt, is also the man who is willing, nay
glad, to make use of his money in the service of the Lord. The three
are a trinity. They cling to each other ; they stand or they fall
together. Unwillingness to use money in Christ's service points, with
unerring certainty, to a great lack both in personal influence, and in
the true spirit of prayer. Hence the importance of insisting, and
insisting strongly upon the contribution of money by every member of
the church, according to his ability, in carrying on the work of the
Lord ; and that not alone on account of the external work of the
church, but also on account of the complete development of its own
spiritual life. Important everywhere, this is certainly at no time and
nowhere more important than in the beginning of the establishment
of the Christian church in heathen lands.

*' Contributions by the native Churches " is certainly then a
subject well worthy of our earnest consideration.

The treatment of this subject would naturally fall under two
heads. (1) What is the measure of duty for the native Christians in
this matter ? (2) How can they best be induced to fully perform
this duty ?

I shall confine myself, in this paper, to the first part of the
, subject, viz. What is the measure of giving that ought to be urged
as duty upon the native Christians P

Independent of the teaching of the Scriptures, we would, from
our own knowledge of the influence of money, suppose that God
would require it to be used in his service. When we see how it
penetrates to every corner of the world, and enters into every form of
human industry, when we see its use in developing the resources of
the earth, in furnishing food and clothing, in building dwellings, in

276 CONTRIBUTIONS BY THE NATIVE CHURCHES. [July-

the construction of all kinds of machinery, in all tlie little trans-
actions of daily life, in all the marts of trade, in all the lines of trans-
portation and travel, in all the intercourse between the nations ; when
we see what joy and what blessing or what sorrow and what curses it
brings according as it is properly or improperly used ; when, in short,
we see how it enters into almost every thing that concerns human
weal, or human woe— coursing unceasingly through all the arteries
and veins of this great world's busy life, wo may well suppose that
God, in all ages, holds his people responsible for the way in which
they use the portion that he commits to their care.

He has so held them responsible ; he does so hold them respon-
sible still. His people, under the Old Testament dispensation, by
withholding the offerings due to him, not only caused his blessings
to be withheld from them, but also caused him to visit them with
sore calamities. It would be difficult to state this in stronger terms
than the burning words of the prophet Malachi. He does not with a
pretense of liberality cover up sin, and speak smooth words to those
who are deserving of sharp rebuke. He boldly charges them with the
sin of polluting God's altar and robbing God. " Ye offer polluted
bread upon mine altar ; and ye say. Wherein have we polluted thee ?
In that ye say, The table of the Lord is contemptible. And if ye offer
the blind for sacrifice, is it not evil ? and if ye offer the lame and
sick, is it not evil ? offer it now unto thy governor ; will he be
pleased with thee, or accept thy person ? saith the Lord of hosts.
"Who is there even among you that would shut the doors for naught ?
neither do ye kindle fire on mine altar for naught. I have no
pleasure in you, saith the Lord of hosts, neither will I accept an offer-
ing at your hand." " And he shall sit as a refiner and purifier of
silver : and he shall purify the sons of Levi, and purge them as gold
and silver, that they may offer unto the Lord an offering in righteous-
ness. Then shall the offering of Judah and Jerusalem be pleasant unto
the Lord as in the days of old, and as in former years." " Even from
the days of your fathers ye are gone away from mine ordinances, and
have not kept them. Return unto me, and I will return unto you,
saith the Lord of hosts. But ye said, "Wherein shall we return ?
Will a man rob God ? Yet ye have robbed me. But ye say wherein
have we robbed thee ? In tithes and offerings. Ye are cursed icith
a curse for ye have robbed me, even this whole nation. Bring ye all the
tithes into the storehouse, that there may be meat in mine house, and
prove me now herewith, saith the Lord of hosts, if I will not open
the windows of heaven, and pour you out a blessing that there shall
not be room enough to receive it."

August.] CONTRIBUTIONS BY THE NATIVE CHURCHES. 277

We gain some farther light in regard to hoic this people had
." gone away from the ordinances of the Lord and not kept them "
from the book of Keliemiah wlierc is clearly stated the oath which the
people took, on their return from captivity, to keep the ordinances of
the Lord. What were the ordinances which they bound themselves
to keep ?

\st. They would not intermarry with the heathen nations around
them. (See Neh. x. aO).

2)1(1. They would observe the Sabbath day and the seventh year'
rest. (Sec Neh. x. 31).

3n/. They would faithfully and punctually bring their tithes and
offerings. (See Neh. x. 32-39).

These were the three important matters which the children of
Israel seem to have neglected and which they now " entered into a
curse and an oath " to observe. We see there how important a place
" tithes and offerings " held in the Old Testament church and I
suppose that the Chinese Christian, or any other Christian, who
declines to give, for the service of the Lord, those offerings, which
are properly due, is just really guilty of the sin oi robbing God as were
the ancient Jews ; has just as little reason to expect a blessing, and
just as much reason to expect a curse.

With such impressive teaching in regard to the duty of giving
have we anything to guide us in regard to the Measure of giving ? I
think that we have. The Lord has not left his people in the dark, in
regard to so important a matter. Let us examine Mdiat the Old
Testament says. Let us examine what the heathen conscience and
practice, in their own worship say. Let us examine what the New
Testament says.

Examining the Old Testament we find that offerings to the Lord
commenced with the beginning of its history, and continued to its
end. Cain brought of the fruits of the ground and Abel the firstlings
of his flock, as an offering to the Lord, as though this was something
established and expected. The first thing that Noah did, when he
left the ark, was to build an altar and offer a sacrifice to the Lord, of
every clean beast and of every clean fowl. As we go on with the
reading of Genesis, we get some knowledge of the proportion of their
substance which some, at least, of the patriarchs gave to the Lord.
When Abraham returned from the victory, which, by the blessing of
God, he had obtained over the four kings, who had taken Lot captive,
he gave to Melchizedek, the priest of the most high God, one tenth of
the spoils, and, although it is not so stated, it is certainly not at all
improbable, that this was in accordance with a usual custom of giving.

278 CONTRIBUTIONS BY TIIK NATIVE CHUKCIIKS. [Jtll}-

We find ]iis grandson Jacob making a solemn Vow to give one tenth of
all that Grod should give him, to the Lord. (Sec Gen. xxviii. 20-22)

Let us now inquire what the .lews were required to give after
the establishincnt oi their theocratic government.

Ut All were required to give one tenth of their income for the
support of those who were engaged in the temple^ service, viz., the
priests and the Lcvitcs. The Levites were also required to give one
tenth of what they received. (See Lev. xxvii. 'K)-"]2. Kum. xviii. 21.
^um. xviii. 26).

2)id. A second tenth was required M'hose use is explained in
Beut. xiv. 22-29. We see then that for two years this second tenth
was to be used by the Jews in joyous festivity in the jilace that God
should appoint, but that every third x^ear it was all to be given away
to the Levite, and the stranger, and the fatherless and the widow
which were within their gates.

Snl. There was a bill of expenditure for the offerings and service
of the temple worship. (See Neh. x. 32-37).

4th. They must give the first fruila of the ground and of all trees
(See Neh. x. 35).

^tJi. In memory of the Lord's mercy, in sparing their first-born,
when the first-born of the Egyptians were destroyed, they were
required to give the firstlings of all their herds and flocks and the
first-born of their sons to the Lord. Their first-born sons they were
to redeem with money, at a fixed price. (See i^eh. x. 3G. Num.
X. 15, 16).

Qth. Every seventh year the land was to be allowed to rest, and
all that it .spontaneously produced was to be given to the poor. (See
Ex. xxiii. 10, 11).

7th. Beyond all this there were thank offerings and special gifts.

Now put all these items together. Id. A tenth for the service of
the tabernacle, or the temple. '2nd. A second tenth for joyous festi-
vities. 3;t/. The expenditure for offerings and wood. 4th. The first
fruits of the ground and of the trees, btli. The consecration of the
first born of man and of beast to the Lord. %th. The seventh year's
produce. 7th. Special gifts^ — and we shall feel assured that what the
Jews spent in their religious services and offerings, so far from being
one tenth was much nearer one fourth of their income,; although it is
true that some portion of it came back to them, in those festivities
which had such a prominent place in their religious .service. Thh is
what the Old Testament sui/s.

What do the heathen sat/ .- — What do they think it worth while
to spend in their idolatrous worshi}* ? 1 refer specially to tiie idolaters

August.] ( iiNl RinUTIONS ]JY TllK NATIVK CHUUCHE.S. 279

oi China. Wc kuow that they spend /(tnjfi sums. Wc know how
iiicenso is* oft'eiod daily in every shop, and every dwelling, and every
boat. We know how taxes are gathered from every famdy, and every
shop, for idolatrous worship ; we know how universally money is
spent, in idolatrous feasts ; we know how it is not a very rare thing
for ten thousand, or even twenty thousand dollars, to be spent in
repairing a single toiu[)le. I had it in mind to eiuleavor to find out as
nearly as possible, what is the average annual ex[)enditure, for idola-
trous purposes, liy heathen families in Canton; but in looking over the
volumes of tlic (Vi'nwsc Recorder, I found that an investigation of this
kiml had, ten years ago, bt^en made by "A Missionaiy" who does
not state his locality {C/n'ue-ie lieeonler Vol. It. pages 214, 215). So
far as I can judge, from inquiry made, the people hero spend as much
as those he refers to. The manner in which the writer collected
these statistics leaves no doubt as to their ticcnracy. He gives them
partly in cash and partly in dollars. I have reduced all to dollars at
1080 cash to the dollar. Of the ten cases he gives I have thrown out
one bccauiT^c he was a man who had lost all faith in idols, and only
gave in order to stand well with his neighbors. The statistics for the
remaining nine I have arranged in three columns giving l.s^. The
ycvflrly income. 2«</. The expenditure for i«h)latrous purposes. 3/'rf.
The proportion this is of the income.

RATIO.

IN'COMR.

KXTKNUITUKK

1

$120

y29.3u

o

S 60

S14.84

o
(J

% 84

$21.48

4

S GO

$21.69

5

% m

$ 7.;3l

6

>i ^4

$12.20

7

$ m

$12.72

8

mn

$2-3. 1 1

9

$ 48

$2(J.20

almost

ith.

almost

ith.

more than

ith.

more than

^rd.

more than

ith.

more tlmn

Jth.

less than

ith.

less than

1th.

more than

fths,

\Ve thus SCO that tliese expenditures range from a little less than
one-fifth to a little more than two-fifths of the income — a wonderfully
near ap[)roximation to what was expended by the Jews; and, as iu
their case, a certain portion comes back to them as food in their
various feasts. So wo see u/iat the idolatera sat/.

What does the New I'estanient sfnj ? What does the Gospel say
as compared with the laic 'f What does the liberty of Christian lore
say as compared with the bonlage of heathen fear? What does
Christ say ? How large or important a place does this duty of giving
linvo under the Xew Testament dispensation ?

280 CONTRIBUTIONS BY THE NATIVE CHURCHES. [July-

In seeking an answer to this questi(ju we must bear in mind.
1st. That if obligation is, in auy way, to be measured by privilege,
then the obligation of the Christian believer is greater than that of
the ancient Jew, for the New Covenant is better than the Old. (See
Heb. viii. 6). 2n(l. The same or essentially the same objects for which
the Jews contributed still exist. The fatherless, the stranger, the
widow, and the poor are still among us. The Jewish priesthood, it is
true has passed away, but in its place has come the ministry of the
New Testament Church. (See 1 Cor. ix. 13, 14). Should any one
say that this ministry is less expensive, I would reply in the language
of one of the converts in Eastern Turkey: "I have learned," he said,
"from one of the missionaries another truth, which has great weight
in this giving of one-tenth of our income to the Jjord. Under the old
dispensation the Jews were only required to care for their own nation ;
but under the new dispensation, the command is * Go ye into all the
world and preach the Gospel to every creature !' Therefore a tenth is
not enough for Christians to give." To this the teacher (a blind
preacher) responded "A tenth is the rerg least a disciple of Christ
can give, over and above that he should give as God prospers him."

It seems perfectly evident that, at least, the tenth which the Jew
gave for the temple service ought to be given by the Christian, of
whatever nationality, for the Christian, ministrg alone.

What does our Saviour teach ? In the first recorded sermon
we have, he takes the giving of alms as a matter of course, and then
and at other times directs how they should be given (See Matt. vi. 1,
Luke xvi. 9, Luke xii. 23, Matt. xix. 21, Matt. xix. 29). So important
does our Saviour consider this duty that he regards the failure of any
one to employ his substance in doing good as conclusive evidence
against his Christian character. (See Matt. xxv. 42-45). It is in
accordance with these teachings that Timothy says " Charge them
that are rich in this world, that they be not highminded, nor trust
in uncertain riches, but in the living God, who giveth us richly all
things to enjoy ; that they do good, that they be rich in good works,
ready to distribute, willing to communicate ; laying up in store for
themselves a good foundation against the time to come, that they may
lay hold on eternal life." In regard to the giving of tithes the Saviour
speaks clearly when rebuking the Pharisees he says, " These ought ye
to have done and not to leave the other undone."

The spirit of the early Christianity was in accordance with these
teachings. When the people asked John the Baptist " What shall
we do then" he said " He that hath two coats let him impart to him
that hath none ; and he that hath meat, let him do likewise," When

August.] CONTRIBUTIONS BY TIIK NATIVE CHURCHRS. 281

the Holy spirit came down witli power, on the day of Pentecost, it
reached not only the hearts but also the pockets of those who heard,
80 that they "sold their possessions and goods, and parted them to all
men, as every man had need." When Zaceheus found Jesus he cried
out "Behold, Lord, the half oi my goods I give to the poor, and if I
have taken anything from any man by false accusation I restore him
fourfold. And Jesus said unto him. This day is salvation come to tliis
house, forasmuch as he also is a son of Abraham." (See also 2 Cor.
viii. 7. 2 Cor. ix. 6, 7., 1 Cor. xvi. 1).

From all these passages, and others, I think that we may reach
the following conclusions : —

\st. Christ's claim is upon all that the Christian possesses. (See
Matt. xix. 21, Luke xiv. 33).

2nd. The realli/ Christian heart cheerfully responds to this claim.
Its language is

" All that I am and all I have,
Sluill be forever thine;
Whate'er my duty bids me give.
My cheerful hands resign."

The Christian is a steward of the manifold grace of God (See
1 Peter iv. 10). His inquiry is not, how little can I satisfy my
conscience with giving ; but how much can I give, and when he has
given all that he can the thought of his heart still is, it is all too
little to give to him who has bought me with a pi ico, even his own
precious blood. His service is a loving, Jo//ous, service, and is so
designed to be by the Master himself.

3rd. That while the importance of giving is clearly set forth,
the amount which each individual shall give is designed to be left
very largely to his own conscience under the general direction " As
God hath prospered him." The service is not to bo one of bondage
but of love (See 2 Cor. ix. 7).

- 4:th. The emergency is rare indeed that would Just iff/ a Christian
in giving anything less than one-tenth to the Lord.

5fh. There should be regular times of giving. (See 1 Cor. xvi. 2).

I doubt if, in summing up the whole matter, we can state a
better rule, or one .nearer the truth than that which the blind native
preacher, taught by the grace of God, announced in Eastern Turkey
ten years ago : "A tenth is the very least that a disciple of Christ can
give. Over and above that he should give as God prospers him.
And now," he added, " let us seek the aid of the Holy Spirit that we
and all our offering.^, may find acceptance before God."

If this rule is in accordance with truth then it is a rule that
ought to be faithfully, earnestly and constantly urged upon the
Chinese Christians, until it is actual!;/ carried out in practice. Then

282 CONTIIIBUTIOXS BY TfIR NATIVK CHURCH KS. [Julv-

in;iy WO expect a rich blessing. Then indeed will the native church
ari^•e and shine, her light being come and the glory of the Lord being
risen upon her.

Are there any peculiar circumstances existing which sliould
prevent sucli a rule from being urged at once upon the Chinese
churches ? I think not. The members of these churches are living
in the midst of those who are, all the time, giving largely to the
support of idolatry, and they have themselves been accustomed to do
so while idolaters. Let them be instructed, from the very beginning,
that their duty is certainly to do no less for Christ,

It is sometimes urged by themselves, aud sometimes by others,
that they are too poor. No poorer than many of the idolaters around
them. Not certainly too poor to give " rts God has prospered tJiem.^'
Jacob was poor when he vowed to give one-tenth to the Lord. "With
my staff I passed over this Jordan," going on foot with a staff to seek
his fortune.; The widow was poor who put what amounted to about
seven cash, or less than one ceut, into the treasury of the Lord.
And yet the Lord did not say to her, as we possibly might have done,
you are too poor, you cannot afford to do this; nay he commended
her, "in that she, of her want, did cast in all that she had, even all
her living" Paul also highly commended the Macedonian Christians,
because that in a great trial of affliction, the abundance of their joy
and their deep poverty abounded unto the riches of their liberality.
And furthermore the church that withholds contributions on account
of its poverty is the church whose poverty is likely to continue. God
does not Ijless such churches. But to churches and individuals who
give as he prospers them he bestows larger means of giving. There
is a withholding more than is meet, but it tends to poverty, poverty
temporally, poverty spiritually. The Bible gives clear teaching in
regard to this matter, Prov. xi. 35 : "The liberal soul shall be made
fat ; and he that watereth shall be watered himself." Prov. xix. 17.
" He that hath pity upon the poor lendeth unto the Lord ; and that
which he hath given will he pay him again." The Bank of Heaven
is an exceedingly good place in which to deposit funds. It never
fails, never stops payment. Read Is. Iviii. 6-12.

Would that our native church members might all manifest their
sincerity in fruits such as these, and thus in their own happy experi-
ences prove the truth of the words of the Lord Jesus, how he said,
" It is more blessed to give than to receive ;" but all the time most
influenced to such action by thoughts of him who "though he was
rich became poor, that we through his poverty might be rich."

August.] CHIXK,SK KHMGIOITS TRACl' SOriKTY. 28:}

THE THIRD ANNUAL MEETING OF THE CHINESE
RELIGIOUS TRACT SOCIETY.

FIRST SK.SSIOX.

{In the Chinese Laiitjna(}e.)

^piIE first ses-iiou of the Annual Meeting was LeM on 8uu»l;iv atter-
noon, May 1st, in the Kev. Dr. Allen's Chapel. Thi.s pretty
littlc building was well filled with one of the most intelligent audiences
of native Christians that ever assembled in Shanghai. Dr. Allen, of
the American Methodist Mission, presided, and conducted the devotional
services, and made the opening address. Tic spoke of the way of
salvation which the Saviour had wrought out and committed to his
people. " Go ye into all the world and preach the Gos[)el to every
creature," was addressed to every one of his disciples, and binding upon
all. Every one must stand in his place and bring forth fruit. This
Gospel must Ije spread abroad and there are jnany ways of doing it.
Amongst them this Society is one. Wo. may send forth these books
and tracts which shall be as the breaking of the morning light in
regions of darkness, preparing the way for preaching of the Gospel by
the living preachers. He alluded to the success tract societi^^s had
had in other lands, and said, we are now organizing this agency here;
he also spoke of the greatness of the work spread out before us among
the millions of China. Though our Society is but small, and the
tracts sent out are but small, yet with God's power helping they may
become mighty instruments for good. Some may bo able to write ;
those who cannot write may distribute the books others have written ;
those who can't do that may at least give a few cash to help print
the books others have written or are willing to distribute.

The Rev. Y. K. Yen, M.A., Professor of Mathematics and
Natural Philosophy in St. John's College, delivered an able and
eloquent address. lie alluded to cases of animals that sacrifice their
bodies for the benefit of their young. Mau also in bearing and work-
ing for the young, exhibits the same self-sacrificing spirit. He even
goes further, extending benefits to those .outside of his own family,
founding asylums, hospitals, schools and other benevolent institutions.
The duty of doing good was taught by all sages and founders of
heathen religions, because they possess this altruistic instinct in a
greater degree, and their teachings are accepted by others because
they have a corresponding instinct. Doing good to others redounds
to our own benefit. Ignorance, physical weakness and dishonesty of
others is to our hurt; the opposite to our benefit. Christians have an

284 CHINESE RELICaOUS TRACT SOCIETY. [Julv-

additional reason for doing good: tlio unity of tlic race, the coramauds
of God, promises of blessing, and the example of tlie love of God and
Christ to man. To benefit the souls of men is to confer the highest
good. lu this work tracts and books are among the most useful
instruments, especially among a heathen people, where the Bible is
not easily understood. Tracts are also necessary to Christians. In
benefiting others we benefit ourselves. If we create a Christian
atmosphere around us we are better able to maintain our own Christian
character. Those who have no time to do this work themselves can
do it through the Chinese Religious Tract Society.

The Rev. T, L. Dzung, an evangelist of the Episcopalian Church,
at Nae-ziang followed. He spoke of the advantages of the Tract
Society to Church members. There are many like himself, needing
instruction. The Society publishes works very suitable for this
purpose. If one cannot speak intelligibly on the subject of religion,
he may give a tract to speak for him. The Society's books will help
us to understand the difficult parts and profound doctrines of the
Bible. He alluded to the good accomplished by Dr. W. A. P. Martin's
"Evidences of Christianity," and Dr. J. L. Nevius' work on Theology.

Addresses were also delivered by Revs. Messrs. Ban and "Wong.

Miss Allen presided at tlie organ, and several other foreigners
were present. The Rev. Dr. Farnham, corresponding Secretary, gave
the substance of his Annual Report.

SECOND SESSION.
(In the English Lanyiiage.^

The Second Session of the Annual Meeting was held in the Temper-
ance Hall, on Wednesday evening, May 4th, and was well attended.

The Rev. "William Muirhead, of the London Mission, presided,
and conducted the devotional exercises. He delivered an opening
address, as follows : — The obligation to spread the Gospel throughout
the W'Orld is acknowledged by every right-minded follower of Christ.
It has the direct authority of the Lord Jesus Christ to sustain it, and
it is further borne out by the necessities of the case. "Wo take this
for granted, and the only question is how to do it in the most effectual
manner. Various means are at work for the purpose, and the happy
effects connected with them may be seen in unnumbered instances.
There is the general preaching of the Gospel, the teaching of the
youngs the circulation of the Word of God, and the distribution of
religious books and tracts, not to mention a number of other agencies
that are actively employed at home and abroad with the same object
in view. In consideration of the authority on ■which we act, and the

August.] CHINESE RELIGIOTIS TRACT SOCIETY. 285

end that we contemplate, it is a privilege and an honour, as well as a
duty of the highest kind, to engage in such a work, and we are not
here to-night in order to meet objections that might be offered to the
matter in hand. It is too late in the day to come forward in the way
of opposition to the missionary enterprise on its own ground or in any
of its distinguishing forms. Time was when the thing was new or
novel in the estimation of the Churcli and the world ; or rather, after
a long time of eclipse in the religious character and evangelistic life
of professing Christians, when the subject was urged afresh on their
attention, and their zeal and energies wore called forth in the service,
there were found to be many drawbacks and difficulties in the way.
These required to be overcome by patient and persevering efforts, by
earnest and faithful labour on the part of men who realized their
obligations to the Saviour and the duty of obedience to His last com-
mands. Their efforts, extending through a course of many years even
in the present century, accompanied by manifold forms of Christian
enterprize, demonstrated in the plainest manner that it was no im-
practicable thing to seek the diffusion of the Gospel, and lead men
from darkness to light, and from the power of Satan to God. Not
only has this been the case in Christian lands, but equally in Pagan
realms, sunk in ignorance, idolatry, and superstition. The experience
of late years amply corroborates the course of the Christian Church
in earlier days, when she made her inroads into the wilds of heathendom,
and simply by means of the word of the truth of the Gospel reclaimed
men from the evil and error of their ways, and brought them as
willing subjects to the foot of the Cross. Hence it is we are only
called upon to advance in the same line of things, and to be assured
of like blessed and glorious results.

We are met to-night to contemplate one department of mission
work now being carried on in this great country, and to observe its
special adaptation to the end in view. We invoke your sympathy
with it, in common with similar operations here and elsewhere, and
doubt not that your interest in Christian work generally, your regard
to the authority of the Diviue Master, your concern, as His followers,
for the spread of His cause, and the highest well-being of your fellow-
men, will constrain you to take a practical part in the matter that is
thus laid before you.

The means employed in the case before us is the preparation and
distribution of religious books and tracts in this great field of China,
for the enlightenment of its teeming myriads in the saving truths of
the Gospel. What is the nature of these? How are they adapted
to the class of people for whom they are intended P What is the

286 CHINESE RELIGIOUS TRACT SOCIETY. [JuljT-

likelihood or proof of their success as a Christian agency, and what
claims has the work on the sympathy and support of the community
in this place ?

From the earliest start of mission enterprise in China, as in
India, Burmah, and other parts, attention has been given to the
formation of a Christian literature. Altogether a very large number
of works have been published in connection with the different missions,
the expense of which has been chiefly borne by the various religious
societies in England and America. They are of all forms and sizes,
from the more bulky octavo to the diminutive paper tract. They
have been composed by men of various standing and attainments, and
of course differ greatly in their character and power. Many of them
are translations from foreign works, and not a few are original
productions; but all are more or less designed to convey to this people
a knowledge of Divine truth, on the basis of Scripture revelation.
Scientific and general literary information has largely been com-
municated in connection with this line of things, and it is an acknow-
ledged fact that it is to the missionaries for the most part that this
people are indebted for the knowledge that has been disseminated
among them of this nature. It has thus been 'the object of the
messengers of the churches to be faithful to their high calling in this
as in other departments of their work, and the number, variety, and
quality of the volumes they have published in the Chinese language
bear witness to their activity in endeavouring to spread Divine truth
in its different forma throughout the country.

But it is not only the separate character of these books that
requires to be considered. "VVe have to note also the tens and hundreds
of thousands of copies that have been circulated far and wide. They
have been carried more or less over the length and breadth of the
land, and if we consider the adaptation of such work in our own
countries, we may be thankful that the same course has been pursued
in this great empire of China. Allowing for the large numbers that
are unable to read, we meet everywhere with a high appreciation of
the printed page, and there are multitudes who can understand it
when put before them in an intelligible form. These books and tracts
then, bearing on their own customs and habits, their idolatries and
superstitions, have it as their great object to bring before them, in as
interesting a manner as may be, the simple truths of the Gospel. We
admit all that can be said as to the pride and prejudice, the ignorance
and moral incapacity of the people to receive such truths at the hands
of foreigners; still as this cannot be otherwise, we are adopting one of
the most efFcctivc means for bearing it down and introducing a new

August.] CHINESE RELIGIOUS TRACT SOCIETY. 287

era of light and enquiry into the country at large. China is not
without corresponding illustrations of the power and efficiency of such
means, in common with what has been the case in Western lands.
It is a means that is largely made use of by its b'terary men in the
diffusion of general knowledge, and by various classes in th-e distribu-
tion of religious books and tracts on public and private occasions.

On the one hand, the native literature is immense, on a vast
variety of subjects, and is diligently read and prized by a countless
number of scholars, who are the back-bone of the people, and are
looked up to with profound respect. On the other hand, as indicating
the value of moral and religious instruction, such as obtains in the
country, it is a common thing to meet individuals engaged in the
distribution of books and tracts of that nature in the open streets,
from house to house, and at the official examinations. Referring to
these last mentioned, as all important in the social life of the country,
advantage has often been taken of them by the missionaries for the
distribution of various works among them, either while walking
through the streets of the city, or as they are coming out of the
examination halls at the dead of night. Side by side with such dis-
tribution are to be found natives engaged in similar work, handing to
the scholars volumes of various sizes, bearing on what they regard as
of highest value for the moral and religious welfare of their literary
men. On other occasions, persons who have recovered from disease,
or who are seeking.to perform a work of merit, will be found circulat-
ing copies of some well-known and approved work among the passers-
by, which are generally received with tokens of satisfaction. Things
like these give us an insight into the character of this people, and are
suggestive of the means which missionaries may also employ in the
carrying on of their work. So it has been all the years through.
However inadequate the whole has been to meet the wants of such a
vast and widely-spread people as the Chinese are, yet so much has
been done, and we are satisfied that it has not been done in vain.

The agencies of the different missions spread over a large part of
the empire are in the habit of distributing religious books and tracts
in their several places of worship, and in their extended itinerancies
throughout the country. We allow that many of these books may
be imperfectly understood, from the strangeness alike of the subject
and the style in which they are written, and from these and other
causes may be treated with indifference and contempt by not a few ;
but this is nothing more than what obtains at home, from like or
different reasons. And yet in the one case as in the other, the seed
often happens to fall into good ground, and is found productive of

288 CHINESE RELIGIOUS TRACT SOCIETY. [July-

good results. Nay, the mere general influence of the whole is
beneficial, and the lack of such an agency affecting and enlightening
the public mind would be grievously felt. Whatever may be said of
the operation of similar institutions in Christian lands, there can be
no denying their practical utility, and the necessity of their existence
in the present order of things ; and the same obtains in measure in
such a country as China. The only matter is to raise the standard
of suitability in the style and sentiments of the books and tracts thus
intended for dissemination among the people. This we regard as a
thing of high importance. We are thankful for what has been done
already. Many of these publications are of a high order indeed, and
are appreciated accordingly. They have passed the ordeal of many
years, and continue to be circulated with advantage in all parts of the
country. Others are of an inferior type, and like corresponding works
at home, soon meet their desert. Such as are of real merit and worth,
whether for the Christian reader or the heathen, are found to be in
continual request, and are surely and silently exerting an influence
which is telling on the general enlightenment and helping on the
Christianization of this people.

It may be here mentioned that while the books and tracts in
general are composed at the instance of the foreign missions, and the
thoughts and sentiments contained in them are only put in order by
the Chinese scholar, — in many cases they are the entire product of
the native Christians themselves. This is a matter much to be valued,
as showing their intelligence and aptitude in regard to the expression
of Christian truth, and in a way that is remarkably adapted to the
native mind. Not a few of our best tracts are thus the work of the
Christian converts, and it reflects greatly to their credit that such is
the case. There is no lack of ability amongst them in this respect,
and it has only to be made known among the missions generally that
certain works are wanted on definite subjects connected with Chris-
tianity, either alone or in its bearing on the native mind, and a large
variety of really excellent essays are very readily produced. This is
a feature especially characteristic of China, as indicating the progress
pf the Gospel, and the literary standing of many of the converts. It
may also be stated that in some places the native Christians pay con-
siderable sums for the works that are thus provided for them, while
they show their high appreciation of certain works by a familiar
acquaintance with them.

It is not my purpose at present to enlarge on the necessity of such a
mode of effort in China as we are now referring to. This, alike with
the encouragements belonging to it, will bo insisted on in another place.

August.] CHINESE RELIGIOUS TRACT SOCIETY. 289

Only let me commend to you tlils work, so important in the end
in view, and so peculiarly adapted in the means employed. As a
Christian community, it is yours to take an interest in the spiritual
welfare of the multitudes around. They are the heathen of whom
you were accustomed to hear of at honae, and Avithal they are a very
good sample of that class of our fellowmen. You were then perhaps
called to do someting on their account, and now when you are in their
immediate vicinity, the romance, the enchantment, about them in
your estimation must give way to a sober yet no less solemn reality.
It m||y appear as if personally you can do nothing, but leave it to
those who are especially charged with the work. Even by proxy you
can do much, and those more directly engaged will be glad to be your
benefactors in the matter. Yet even you may help in the distribution
of such silent messengers as we are now considering. In your own
houses, in your country walks, and in your more extended journeys,
you may be the means of circulating the "Word of Life, and carrying
the tidings of salvation to some of these benighted souls. Doing so
you may have the joy of sharing in the assured and blessed results,
when China shall turn to the Lord and become in the fullest and
happiest sense a Christian land.

The Rev. W. S. Holt spoke as follows : — Th^ Society whose
third Annual Meeting is occupying our attention this week has one
special reason for heavy drafts- upon our interest and sympathy. As
a simple Tract Society it is doing what the missionary organization
have been doing from the commencement of mission effort until now.
The preparation of tracts, their publication and distribution, is one
recognized mode of extending the Gospel, and it has been followed
here as in all parts of the world. Thus we are not celebrating the
anniversary of some new method of work. But from another stand-
point it is new. This Society aims to enlist the Native Church in a
line of work which has proved valuable in all iields. This is its new
feature, and the feature which calls for our special assistance. JN^o
missionary feels satisfied when he has induced a man to preach the
Gospel as a paid assistant. Of course people will work for pay with-
out much regard to the sort of work they are called upon to perform.
Probably most of us have had an occasional experience of an in-
dividual undertaking to act as a colporteur or assistant in some
department of Christian work, where, as as yet, said individual had no
knowledge of Christianity and no intention of believing. He was
willing to preach the Gospel because he could live by the Gospel ; we
all know of the contempt in whicii "rice Christians" are justly held
by foreigners, although " to eat your food and speak your words "

290 CHINESE RELIGIOUS TRACT SOCIETY. [July*-

is a saying fully as common to Chinese lips as the practice is to their
experience. But with a clear understanding of all the difficulties of
the cause, an unceasing effort is being made- to give the native Chris-
tians self-reliance, and at the same time an aggressive spirit as toward
the heathenism which they have renounced.

We doubtless all feel that it is next to impossible for foreigners
to do all the work upon which the conversion of China to Christianity
depends. The pioneering we have undertaken and expect to maintain.
But we also hope for the growth of the native Church into such a
vigorous, self-dependent, consecrated body, as to make the presence
of the foreign missionary as unnecessary in China as it is in England
or American. This is the aim we all have in view, and every step
towards it gives us great satisfaction and calls forth our approbation.
We look upon the support of a pastor by his flock, the erection of a
church edifice, the opening of a school, the employment of an
evangelist, the payment of the expenses of Christian education, as
evidences of a growth, of a vigour, a purpose, which will send
evangelists, establish schools, and erect churches throughout the
empire, until the expections of an ambassador shall no longer be a
vision of an excited and sanguine imagination but an accomplished
fact. The org^ization and promotion of the Chinese Religious Tract
Society is another step in the same direction and to the achievment
of the desired result. At the outset, as a matter of necessity, we see
a long array of foreign names upon the list of trustees and officers ;
for many desirable enterprizes have been and must be suggested and
aided by those who are familiar with them. Steamers, railroads,
improved mining apparatus, improved means of construction and
destruction, have all been introduced in a similar way. But it is
confidently anticipated that those who are convinced of the truth of
the Gospel, and of China's need for it, will be as ready to adopt and
use the instruments of spiritual progress, as the converts to foreign
methods of transportation, and communication, and warfare are to
adopt them. There can be no doubt that the formation of such a
Society as this, and the enlistment of the native pastorate and Church
in it, will impress upon them in some measure that the spread of
Christianity is their work. The interest which has been taken, the
assembly of native Christians on Sunday afternoon, and the reports
read this evening, prove what I have said to be correct. It must bo
80 ; it is true among ourselves. Often the only way to secure a
person's interest in an enterprize is to persuade him to join it. Then
it becomes his undertaking, and the desire that it should succeed will
induce him to help.it forward. This Society is the property, so to

I

August.] CHINESE RELIGIOUS TRACT SOCIETY. 291

speak, of the native Christians. By its means they can issue tracts
of their own preparation, written from their stand-point, which should
be powerful agents in overcoming superstitious notions, incorrect ideas
of Christianity, and in setting forth the true purpose of the Gospel.
A general interest in the work of the Society ought to be an in-
centive to the native mind in undertaking to meet the various tenets
of the sects which now hold sway over China. Moreover, with
Auxiliary Societies in different parts of the Empire, a mutual interest
should arise among the different Churches. This will show them how
entirely one are the aims of all who accept Christianity. Thus also
more frequent intercourse, or at least interchange of ideas, may be
expected, which will tend to unify and strengthen the Church.
Isolation is a source of weakness. We, although a handful of for-
eigners, have behind us the whole Church in our native land. Com-
munications from home keep up our vital connection with those
Churches, and secure for us their unremitting sympathy and aid. If
the Church in Peking were fully aware that the Church in Canton
■was united to it by any visible bonds, such as may be maintained by
the medium of this Society, and if the two Churches at these extremes
were assured of the interest and sympathy of the several Churches
which make up the connecting links of the chain, would it not
naturally impart to them a feeling of strength which they can never
have as isolated organizations ? Again, if the whole 16,000 professing
Christians, who make up the Protestant Church in China, could feel
the union which even the single bond of a united effort to perpetuate
and render successful this Tract Society would give them, I believe
they w.ould thereby understand their power, as it cannot be under-
stood when each Church works alone. Once fully impressed with
that power, which this no mean number of Christians ought to have,
would not their influence also be proportionately increased ? 16,000
people form a body which ought to be felt, and they will be so soon
as their strength is known and combined in any single line of action.
Thus this Society may be the means of leading the Church to see
what it is and what it may do, and so prove a powerful agency in
helping forward the complete establishment of the Kingdom of God
in China.

That it may be so conducted and prospered to accomplish this
great result, must be the earnest wish of all who qre interested in the
progress of Christianity and in the welfare of the Native Church.

{To be continued.)

292 SOUTHERN METHODIST MISSION. L'^^^y*

SHORT ACCOUNT OF THE SOUTHERN METHODIST
MISSION SINCE 1877.

By a. p. Parker.
FOREIGN" MISSIONARIES.

A T the time of the Shanghai Conference, 1877, the foreign members
■^ of this mission were, Rev. J. W. Lambuth and wife, Rev. Young
J. Allen and wife, and A. P. Parker. In November of that year
Rev. W. R. Lambuth, M.D. and wife joined the mission from
America. In the following Spring, Dr. Lambuth erected a small
dwelling house in the village of Nansiang {^ ^$) a village of some
15,000 inhabitants, about 15 miles from Shanghai, and went there to
reside. In addition to preaching he opened a dispensary where many
of the natives were not only treated for their bodily ailments, but
were also taught the healing truths of the Gospel.

In November, 1879, Rev, 0. F. Reid and wife joined the mission
from America, and were stationed at Nansiang while Dr. Lambuth
removed to Shanghai.

In March, 1878, Rev. Young J. Allen, D.D., having been elected
by his home Conference, Delegate to the General Conference, went to
America, and after an absence of some ten months returned to China
via Europe, and resumed his work of translating for the Chinese
government, and editing and publishing the "Chinese Globe Magazine."

In 1879, a brother in the State of Georgia, made a rpecial donation
to Dr. Allen* of $2,500 with which to build a church in Shanghai.
The church was erected and dedicated last year. It is a beautiful
and substantial structure, with a capacity of 250 sittings. ' Large
congregations from the beginning have attended the preaching there,
and some sixty or seventy persons have given their names as inquirers.
Of these some ten or twelve have been received into the Church
by baptism.

A little previous to the above-mentioned donation, a brother in
the State of Kentucky donated $6,000 to be used in erecting a church
and a boy's boarding-school in Suchow. The school building was put
up under the supervision of A. P. Parker, in 1879-80, at the same
time that a mission residence was built there under the same direction,
being the second foreign residence hitherto built in that great city.

In 1878, Miss Lockie Rankin came to China under the auspices
of the "Woman's Missionary Society of the M. E. Church, South. In
the Autumn of the following year a building for a girls' boarding-
school was erected in Nansiang, and a school was opened in it by
Miss L. Rankin. In November, 1879, Miss Dora Rankin, sister to

August.] SOUTHERN METHODIST MISSION. 293

Miss Locki,e, came to assist her in the school and the work among
the women.

In May, 1880, Rev. J. W. Lambuth, D.D., returned to America
on account of ill health. He is still in America, but expects to come
again to China next November. Mrs. Lambuth accompanied him on
his return to the United States.

In the Autumn of 1880, Rev. C. F. Reid built a mission residence
in Nansiang, that built by Dr. Lambuth having been turned over to
the Woman's Society. In October, of the same year, the health of
Mrs. W. R. Lambuth failed and she was obliged to return to America.

In December last, Revs. W. W. Royall, K. IE. McLain and their
wives and Rev. Gr. R. Loehr joined the mission from home. In
the following February, Mrs. McLain became seriously ill, and her
mental condition was such as to necessitate her return to America,
and Dr. Lambuth was obliged to accompany her to assist Mr. McLain
in taking care of her.

So much for the foreign members of the mission.

WORK AND RESULTS.

Our methods of work and attendant success have been about the
same as those of other missions. We are using all the various
agencies that have hitherto been found available and useful for mission
work, the chief and most important of which is, and must ever be,
the personal, face to face proclamation of the Gospel by the living
voice. All of us, native and foreign preachers, preach regularly from
three to six or eight times a week. We also use the press, boarding
and day schools, colporteurs, Bible women, &c., &c.

There has been no great awakening or numerous ingathering of
converts, but there has been more or less steady growth, and there,
are abundant evidences around us that the Gospel leaven is working

In 1877, we had three church buildings and nine rented preach-
ing places. Since that time we have built four new churches, and
the land has been purchased on which to build the fifth in Suchow,
which will be erected {D. V.) next Autumn. We have now seven
churches and thirteen rented preaching places, occupying twelve cities
and towns.

The part of the country in which our mission is situated, being
intersected by numerous canals running in every direction, and being
very densely populated, affords a fine field for itinerating in boats,
and this has been availed of by various members of the mission, and
thus the saving truth has been scattered far and wide by the living
voice and the printed pago.

294 A COMPENDIUM OF HISTORY IN THIRTY VOLUMES. [July-

We have oae boy's boarding school in Suchow containing 25
pupils, and two girls' boarding schools, one in Nansiang with 25 pupils
and one in Shanghai with 20 pupils. Besides these we have sixteen
boys' and girls' day schools with some 200 pupils in them. The com-
municants number 120. In 1877, we reported 112, which would
seem to indicate that we had only gained eight in four years. But
it should be stated that in 1878, the list of members was pretty
thoroughly overhauled and many who- had been numbered with the
112, but had not been heard of for a long time, were stricken from
the roll, and the same thing has been done more or less every year
since, so that our actual increase has been about 40 instead of eight,
as the figures would seem to indicate.

The native church in Shanghai has undertaken the support of
their pastor this year, and so far has succeeded very well. The
church at ]Sransiang unable to support their own pastor, Bev. Dzun
Ts-dzeh (C. K. Marshall), who is paid $25 a month, supports the
preacher at Kading at $7 per month.

m tr 3E m ^

A COMPENDIUM OF HISTORY IN THIRTY VOLTJMES. BY WONG '

SHI-CHING, AN EMINENT SCHOLAR OF THE MING

DYNASTY, A.D. 1526—1590.

By Rev. T. P. Crawford, D.D., of Tungchow.

No. in.

NOTE BY THE TRANSLATOR.

[The detailed accounts of the Chiefs Yeu-ts'ao, Sui-jin, Fuh-hi, Neu-wa,
Shin-nu, and the principal part of Hwong-ti are here omitted, as
their names have already appeared in the Annals translated in
article No. II., and as they tlirow but little light on the subject of
chronology. Only that portion which is supposed to be of value in
that respect will be presented. It is fouud between pages 23-25
Vol. I. of the Compendium.]

TRANSLATION.

Euong-ti ^ ^. (b.c. 2697-2597).
ii TTwong-ti chose six ministers; namely, Fung-how, Li-mu, T'ai-aan,
Ki-ch'ang, Shen-ta, and Hung-tuh by whose aid the empire
was goveriicd to the satisfaction of the gods.

August.] A COMPENDIUM OF HISTORY IN THIRTY VOLUMES. 295

[Kwan-tsze says tliafc Hwong-ti Laving found that Fung-liow understood
the principles of heaven he appointed him to be Time Keeper
(astronomer). He likewise appointed T'ai-ch'ang(^) to examine the
resources of the earth, and to be Reporter. He appointed Ts'ang-
lung to investigate the East and to be Judge. He chose Tsu-yung
to investigate the South and to be Educator. He chose Ta-fung to
investigate the West and to be Inspector of Cavalry. He chose
How-t'u to investigate the North and to be Master of Baggage.

Lii-tung-lai says, The Tsing-i states that Hwong-ti, in a dream, saw a
great wind blowing away all the dust and filth, and also a man
carrying a cross-bow 30,000 pounds strong and driving along 10,000
flocks of sheep. The Emperor in his sleep ejaculated thus : — ' The
wind signifies to me regarding those who can aid in the govern-
ment! The earth radical in the character for filth (^) being
driven away the remaining portion is for 'prince (J^) • Can it be
that there is a man in the kingdom whose name is Fung-how (j®,,^)?
And again, a cross-bow 30,000 pounds strong {")}) is something
extraordinary, and his driving along 10,000 flocks of sheep indicates
that such a man can lead the people in the way of virtue ! Can
there be a man any where named Li-mu ( ^ ^Kl ) or Strong
Shepherd '?

Thus, Hwong-ti, relying on the interpretation of his dream, sought for
and found the man Fung-how at an inlet of the sea, and appointed
him Prime Minister. He also found a man named Li-mu living
near a morass And appointed him Minister of War. Moreovei',
Hwong-ti, because of this dream, produced a work on 'Divination
bj' Dreams,' contained in 12 sections.]

"Hwong-ti received the River Chart "(") (ST ©)•

[The Emperor saw in a dream two dragons bearing the Chart. He
then fasting went to the river and prayed that he might obtain it,
whereupon a gr^at fish floating down the stream came out and
presented it, wlien his Majesty received it kneeling. This affair
may be found recorded in the works of Ts'ai-ch'en.]

" And by the Chart's aid the Emperor discovered the laws of the
sun, moon, and stars. Hence works on astronomy began to appear."

[The later astronomical works originated from Hwong-ti having leai-ned
from the Ilivor Chart five important purticulai-s. Hence observa-
tories wei-e erected and five officers appointed to arrange the Five
Labors, as follows : — Hwong-ti commanded Kwe-yii-wo to observe
the stars, Teu-pao to take the compass and determine the changes
in the sun, moon, and stars, E-hwo to observe the sun, Shaug-i to
observe the moon, and Ku-k'ii to observe the wind. From these
observations sprang the (later) astronomical works.]

" Hwong-ti also commanded Ta Nao to examine into the nature
of the Five Elements [metal, wood, water, fire, and clay] and to
observe the position of the stars Teu-kang (^ g|), (or eighth constel-
lation) as well as make out a kia tsze^ (or system of names for the
years in the cycio of 60)."

296 A COMPENDIUM OF HISTORY IN THIRTY VOLUMES. [July-

[Hwong-ti after appointing the above named astronomers ordered Ta
Nao to observe that the Handle of the Dipper pointed, at tlie begin-
ning of dusk, towards the moon's position, and also to combine the
characters composing the Ten Stems (-f* -f*) with those composing
the Twelve Branches (-f* Zl '^) so as to make them name or
distinguish from each other the 60 years of the cycle. Afterwax'ds,
in the time of the Chen kingdom, Wong-hii added the Five Elements
to spell the sounds of words. (This took place about a.d. 240).

" Besides, Hwong-ti ordered Yung-ch'ing to construct a sphere

representing the form of the heavens, and to collect the six plans for

determining the resolutions of the K*i (^), (the atmosphere, or the

24 parts into which the year and the cycle are divided)."

[The six astronomers are said to have been E-how, who observed the
sun ; Shang-i, who observed the moon ; Yii-wo, who observed the
stars, Ling-lun who made the rules, Li-sheu who made the calcula-
tions, and Ta Nao who made the Kia-tsze or sexagenary cycle.]

" Hwong-ti asked Kwe-yii-wo, saying ; how are the revolutions
of heaven and earth calculated ? To which he replied ; those of the
heavens are calculated by 6 joints (3;^ |JJ) (of 2 months and 6 each)
those of the earth by 5 positions (£. ■^) ; that the circulation of the
heavenly fluid, or atmosphere, is completed in 6 divisions {-^ ^), and
in the earthly arrangement 5 years make a (small) cycle (JU), while
5 multiplied by 6 are equal to 30 years, or to 720 mhdimsions (^)
(or half months) which make a (medium) cycle (|E.)> ^^^ 60 years,
or 1440 subdivisions (^) make a (large) cycle (jqj) with fractions
more or less as may be seen.

But since the Five Measures ('*) (^ ^) govern the Five Sub-
divisions (J^ ^) in their rising and falling we can discover the laws
of growth and decay, and so make out the calendar.

The year is reckoned from the union of the first Stem with the
third Branch (^ ^)- The day is reckoned from the union of the
first Stem with the first Branch (^ ■^) and thus the hours (1|^) of
the day and the joints (f^) of the year are determined. (Tseih (fJJ)
is used of the festivals in a year).

In the year, hi yen\^ "jg"), the 11th moon, first day, the sun

being at its most southern point, the divine Straws (flJJ ^) and the

precious Caldron (^) (^ ^l) were obtained. Mien-hen asked Kwe-

yii-wo and he replied, that Hwong-ti obtained the plan of the

heavenly revolutions when he 'received* the sun and calculated its

movements."

[It is said that Hwong-ti obtained the ' Straws ' by which he calculated
the time when the hours of the day, and the joints and subdivisions
of the year would transpire ; and therefore it was called calculating
and receiving the sun.J

August.] SACfRED MEMORIES OF REV. J. S. McILVAINE. 297

"Hwong-ti also made Sixteen Divine Calendars by wliich to
arrange the fractions for the intercalation."

[In three years there is an intercalation, in five years there is another,
and in nineteen years there are seven.]

" And he united the Stems and the Branches so as to determine

the stations (|g)."

[The Calendars all began from the first of the Stems and Branches (-f j^).
The first corresponds to a day and is called a section {^). That
which corresponds with the first of the day is called a station (IS).
The sun having completed six decades it is called a period (|£).
When the year has returned to its starting point it is called a
revolotion (^C)-

Thus the sections become plain, the stations noted, the periods recorded,
and the revolutions separated {J^ ^).

" So the times corresponded to the arrangement (of Hwoug-ti),
and the hours followed accordingly."

NOTES ON THE ABOVE TBAKSLATION.

Q) The names of Hwong-ti'a six ministers as given in the Text and in the Comment
do not. agree except for Fang-how. The former are perhaps their personal
names, the latter their oflScial titles.

(-) This " River Chart " is a great puzzle in Chinese history. It was probably some
foreign astronomical work which Hwong-ti got possession of and had translated.
The character river in the name being used for its sound, instead of its seuso,
giving rise to the subsequent story of his having received it from " two dragons
and a great fish."

(^) I know not to what divisions the " Five Measures " refer.

(*) The "Straws and Caldron" were doubtless, at first, only instruments used, as
our abacus, sextant, &c., in astronomical calculations, but subsequently became
objects of superstition and instruments of divination.

SACRED MEMORIES OF REV. J. S. McILVAINE.
By Rev. Timothy Richard.

nnniS morning I heard from Shantung that my friend Jasper
Mcllvaine has gone to our Father's home on high. Others
will doubtless write a full account of him, but if you can permit me a
little space I feel bound to write something about one so excellent
though perhaps little known. It was my good fortune to spend parts

298 SACRED MEMORIES OF REV. J. S. McILVATNE. [July-

of two winters with him some five or six years ago in the capital of
Shantung, and the sweet memory of his holy and devoted life compels
me to write a few things for the good of us who are left behind.

1. He was extremely conscientious. He made up his mind to
become thoroughly familiar with Chinese ways and so put on native
dress and was the only Protestant missionary in Shantung capital for
a twelvemonth. Such a solitary life, when his knowledge of Chinese
was but imperfect and he was therefore unable to form friendships
with the natives, affected his mind considerably, and he felt obliged to
go home to America for a short time. He told me afterwards that
he had chosen the missionary life because it was the highest thing he
could conceive any man to be engaged in, viz., the glory of God in
the salvation of the heathen. His mental depression was the result
of his conscientiousness. He feared that instead of having been
called of God to the work he had simply chosen the position from
sinful ambition. I remember the agony of his soul, poor fellow, once
after his second arrival in China. He told me he must give up all
connection at once with the Board at home, for as there were no
converts he felt that God was withholding, his blessing from him and
it would be wrong for him to use a single cash more of the mission
money. His mother's clock was, besides his books, the only thing
foreign in his room. He would sell this clock, go to Tientsin and
devote himself to translation. After a few days talk and prayer
about the matter, he uttered the following memorable words : " Now
I have been in China many years and doubted enough, I must doubt
no more, I must work ; whatever is wrong, work for others cannot be
wrong."

2. Whatever I know of Chinese literature I owe largely to the
example of hard study he gave. The religion and ancient history of
China were especially his favourite studies. Neither his letters nor
conversations were ever trivial. He would have some important
subject always occupying him about which he would talk for days,
interesting his listener by quotations, the result of original research
in foreign and native literature. He was better read than average
missionaries in foreign literature, and I have met few who knew as
much Chinese literature as he did.

3. He liked always to occupy neic ground. When I went to
Tsi-nan fu to work with him, he said he would go and open another
city if I would go on with the work in Tsi-nan fu. Finding him so
resolved, I chose another sphere leaving him again alone in the city
of his choioo. When his own Society sent reinforcomonts to him, he

August.] SACRBD MEMORIES OF REV. J. S. McILVAINE. 299

left and commenced work in another important centre. It was his
motto to make the most of our few forces by distribution, instead of
settling down together in a few cities while the rest of China was left
without any means of hearing the Gospel.

4. At one time it was his rule to write a sermon out in Chinese
with his own hand every week. At that time he was engaged trans-
lating commentaries and other works, and later on making some
original books. He was one who assisted in brin'^ing'out the Presby-
terian Standards. All these he invariably tcrote with his own hand in
Chinese — an accomplishment in which few foreigners have attained
like facility.

5. His patience, too, was remarkable. Being called bad names in
the street, (a thing then intensely disagreeable to me) I wanted to
remonstrate, but he said, " the more you notice it, the more they will
enjoy it, let us live it doicn."

6. It is now a little over two years since I saw him after famine
relief distribution, and then he told me his plan was to buy a cart
and mule and travel to distribute books and preach in the south-west
of Shantung and north of llonan, visiting the same places at stated
intervals in regular succession. What was the result of that plan of
work I have not heard.

He has gone, but he has left us a blessed memory of conscientious-
ness, consecration, patience and endurance of reproach which few can
equal. After such toil and trying work which he was always engaged
in, he now rests in peace until the joyful morn of the resurrection of
the just. To the church in China his death is a severe loss, to him
it is blessed rest.

300 SHE HATH DONE WHAT SHE COULD. [Jul}'

SHE HATH DONE WHAT SHE COULD.
MARK XIV. 8.

"She hath done what she could," is the sacred record
And her box of sweet ointment she hath given to the Lord.
'Tis not said :-^She hath done what she would. No we road
What was in her weak power is what was the deed.

And embalmed, in the word, her faith's offering seen
By the light of His life, is no offering mean ;
For she did what she could ; and no more from us all,
Doth the Master require, when His voice doth us call.

Unappalled by the crowd, or invidious sneer.
On the lip of the Pharisee pi'oud ; or the leer
From the servitors rude, as they jostled her by,
As approaching she came where her Saviour did lie.

She hath done what she could ; for she searched not afar,
For some deed, that would startle the world, with its glare;
But she cast her glad offering down at his feet ;
And thus lavished her love, as thus only 'twas meet.

And the fountain of tears, from her eyes is unloosed ;
And a shower more precious than the ointment she used,
In a flood penetential and loving then laved,
The dishonoured guest, who her loved and had saved.

And the kisses the host should have given to his guest,
She unceasingly gave, for she loved him the best ;
And, as tokens of love, they were showered on His feet ;
For her heart He had won with forgiveness so sweet.

And her raven black hair,, for a towel she took,
And then wipes, with her tresses, His feet ; for a look
Of His eye had so gladdened her heart ; and o'erjoyed,
Sweet Forgiveness had nestled, in her heart, unalloyed.

And the box she then broke ; and the ointment was shed,
On his feet, that had trodden so long, as we've read.
On the roughest bye paths of this world's rugged way
And too often uncheered, by a welcoming ray.

Oh ! that we may like her, what our hands find to do,
Do with zeal, that is real, and with heart that is true ;
And, undaunted by sneers of the worldling and false,
We our Saviour shall find, and rejoice in our cross.

For it matters not humble, though tasks be indeed.
If our Saviour we serve, then our deeds shew our creed.
He accepts of the offerings kings do prepare ;
The last mite He deems equally costly and rare.'*

J. Dyer Ball.

August.] A RHYME TO THE EDITOR. 301

A BHYUE TO THE EDITOB.

My dear Dr. Happor, you ask for supplies,
Of well written articles, witty and wise,
I'm nought of a poet, but rhyme I will send,
And make it ray object your case to defend.

To tell you the truth I was so much annoyed.
With the dullness of things, that I sought to avoid
Taking in The Becoriler, though "Agent" I've been,
Which is far from correct, 'twill be readily seen.

But somehow or other I made up ray mind.
To pay ray subscription, and thought it quite kind ;
For I never found much that was pleasing to read.
And oh ! very much that was dullness indeed !

And others I know in this central town.
Who wouldn't sa}'- "Yes," when I put it straight down,
" Will you take The llccorder or will you refuse ?"
And they added " It gives us a fit of the Blues."

And I'm perfectly sure if things don't improve.
But the paper keeps on in its present dull groove.
There are others will say " I won't take it again,"
Which of course will give me a heartload of pain.

What we want in the paper is readable stuff, —
Of dry and of learned we've had quite enough —
Something human and pleasant to help us along,
With some sallies of wit and some snatches of song.

There are men by the score who have something to say,
Which would do ns all good, — if they wouldn't delay, —
And to them I appeal, and I hope they will heed,
And give us some interesting papers to read.

For I heard a remark that struck me as true,
The Recorder depends upon us, not on yoxi,
And if wo that are readers turn writers as well,
How much we shall profit, no one can tell.

So I hope, Mr. Editor, what you have said,
Will stick and ferment in man}' a head,
And that our Recorder will come to the fore,
In a fashion that never has happened before.

Success, Dr. Happer, I wish you success !
Though that is not easy, I humbly confess,
And if you've a cranny to put in this rhyme,
Perhaps I'll send prose at some suitable time.

YoH Han.

302 C6RRESP0NDKNCE. [July-

Deati Sir : —

Your last issue contained a long article by Inquire)' on the
"State Beligion of China." The subject was an interesting and
appropriate one, and it was evident the writer has a considerable
acquaintance with it. The only thing that we regretted in the
treatment of it, was the large admixture with it of the so-called **Term
Question," which was very unsatisfactory to many of your readers,
and in direct contravention of the arrangement entered into long ago
on the matter. It was generally understood that the discussion
should cease in the pages of the Chinese Recorder, which it was
hoped would be occupied with the consideration of much more useful
and interesting topics. There are surely many such themes in
connection with our missionary work, and there is no lack of power
or willingness on the part of those engaged in it, to supply the needful
information or suggest points of inquiry, that would be of great
service in the work. As it is, the sad controversy that has raged for
so many years has had an unhappy effect in the history of Protestant
missions, alike in relation to individual feeling and to the cause at
large. It would therefore be wise and becoming in the extreme to
abstain from agitating the matter any further, especially in the
organ of our common work, and which ought to be the medium of
kind, encouraging, stimulating Christian sympathy, instead of ex-
citing differences of thought and feeling such as the controversy has
long done.

It may give force to these remarks, and show still more clearly
the propriety of abandoning the discussion in a public form, if I
allude to some of the views expressed in the above article, as opposed
to the sentiments of others on the subject.

The central matter of all is the meaning and use of Shang'ti
in Chinese, as judged from the native classics and the common
parlance of the people. It is maintained that the term has altogether
an impersonal and material conception in the minds of the scholar?,
and that such is the definition given to it in the standard commentaries.
The whole philosophy of the Chinese is supposed to be based on this
idea, and we are called to regard the words in this distinctive sense,
and disown their use and application in any Christian form. But
here we join issue on the entire question, and dispute the inference
that is drawn from it.

Allowing the secular and sceptical character of the prevailing
philosophy, as taught in the writings of Chu-f u-tsze, and in his ex-
positions of the classics, it is well known there are many scholars who
disagree with him on important points, while there is ample material
even in these works for arriving at, or enforcing a clearer discovery
of truth than generally obtains. It is much the same as in the

August.] CORRESPONDKXCK. 303

ancient VeJas of India, where a purer system of religion and ethics is
taught than in hitcr productions, and however misinterpreted by
current writers or traditional opinions, they may confidently be
appealed to in opposition to the present order of things. Such we
believe to be the case in China, and though it may be difficult to run
counter to tlie long established views and sentiments of the lUeratij
yet they are not to l)e regarded as infallibly correct in their expositions
of these ancient writings. But it may not be necessary to adopt this
course in order to ascertain the real meaning of certain expressions
in Chinese.

Let us examine one passage of some importance, and following
it another of a similar form, which enter into the subject of the
supposed deification of heaven, and the alliance of Shang-ti with it
in this respect. In the Shi-King we have the words ^Jt.^ Whang
Shang-ti. What is the annotation upon these words? " Whang signifies
great, and Shang-ti is the spirit of heaven." This seems to imply a
distinction between heaven and the indwelling or ruling spirit in it.
It is further said that from the external appearance or body, it is called
S^ien, but from the ruling capacity or power it is called Ti. What
does this naturally suggest? We know a man outwardly by his
body, which is only an indication however of the inward spirit
Now the Chinese believe in the independent and separate existence of
the spirit, as in the case of Wen-Wan^ and of ancestral worship.
Here the spirit of heaven is spoken of, and heaven is the noblest,
sublimest conception which the Chinese can form, what then must
Shaug~ti, the spirit of heaven, be in their estimation? Let us not
suppose they may reason precisely in this way, but here is a ground
to go upon in their ideas of Him who is thus related to heaven, who
is the spirit and Lord of heaven. We are aware of the charge of
Pantheism being brought against the Chinese from such a passage as
this, and we do not deny the possibilitj' of it. They are not to be
considered as correct theologians, but it can be insisted on with the
utmost propriety, that as the spirit of a man is known by his outward
appearance or standing in society, and is judged of accordingly, so He
who is regarded as the ruling spirit of heaven must be thought of
in a corresponding manner.

Again, ^JiJn^ Whang Tien Shang-ti is another contested
passage, and is made to prove the unity of tlie latter two characters
with the former, and consequently the material existence of the
whole. However the words Whang 2'icn are translated, they are
regarded by the Chinese as an honorary appellative or designation of
Shang-ti. Some would look upon them as expressing the abode of
Shang-ti, and there would be no grammatical impropriety in thus
explaining them, but this is not the common opinion on the subject.
The idea rather is that the words Whang Tien are descriptive of
the majesty or magnificence of the Supreme lluler, as we find in
similar expressions like ^ 3^ _t ^ and S ^ -L ^> ^•'^^h of which is
generally taken together, and as such is suggestive of the dignity and

freatness of the Being referred to. Corresponding phrases of this
ind are easily met with in all languages, as also various outward

304 CORRESPONDENCE. [July-

aspects in social life, such as dress, insignia, &c, which are meant to
express the same thing. What then is to be inferred from this ? Not
simply the material character of the being or the object spoken of, hut
as the outward symbol is regarded with the deepest awe and reverence
by the Chinese, so He to whom alone it belongs, and for whose sake it
exists at all, claims to be looked at in the same light. We do not
dwell on the words Whang T'ien as often used singly, in keeping with
the terms high Heaven, great Heaven, among ourselves, and in the
same active sense ; but their conjunction with Sharuj-tl, both forms
one of the sublimest appellations of the Divine Being in the Chinese
language, and is associated in the native mind with the highest
conception of an overruling Providence, and a supreme moral
Government.

We have noticed that in the Chinese Classics and in the ordinary
writings and conversation of the people, Heaven is looked upon as
the object of adoration and worship. This is not to be wondered at,
and has been brought up at various stages of the discussion. There
is a great truth underlying the use of the term in a religious form,
which carries us back to ancient times and to the terminology of
other ancient tongues.* K the Chinese have employed the word only
in a materialistic sense, we know they are no less capable of forming
spiritualistic ideas, and of peopling heaven, earth, and all space with
imaginary existences. Whatever abuse therefore they have made of
the term, it is possible to correct their impressions by the use we
make of it, and in which they will most readily concur.

This leads me to refer to the course adopted by the Komanists
and others, namely, the employment of THeii-chii. Tbe origin of the
term is well-known, and by its adoption, it was supposed, in the first
place, that the idea of personality and rule would more directly and
clearly be given tlian by the continued use of Shang-ti, which was
commonly regarded as synonymous with heaven in a mere materialistic
sense. And now that a imm loquendi has been formed for it, advocates
are to be found in favour of it among Protestant missionaries. The
importance and value of the suffix Chn depends on the preceding
term Heaven, and in this form it is in every wise synonymous with
the disputed words, SJiang-tl. The fact is, most of those who employ
these two words arc constantly using the term T^ien-chUy as one and
the same in meaning and application, and they have no hesitation in
doing so, only there is a difficulty connected with it in the matter
of translation, while others object to the term on the ground of its
identifying us with the Romanists and their views. We do not

* Our ancient fathers worsliippod many gods, and designated them by wliat they
saw in external nature. But they were impressed with tlio idea of there being
an All-Father, whom the bright and pure heavens above tlicm aptly represented.
" So they named him after the heaven, Tuith, Tuisco, l^ivisco — the God who
lives in tlio clear heaven^the heavenly Father. Many other heathens had the
same thought and the same word ; the old Greeks and Romans, for instance, who
many tliousand years ago spoke tlie same tongue as we did then, and used the
same expression slightly altered. And that same word means God now, in
Welsh, French and Italian, and many languages in Europe and Asia, and will
do so till the end of time." — Sec Kingsley on the Heavenly Father.

August.} CORRESPONDENCE. SO'i

allude to the suggestion made by Inquirer that the words T^im-chu are
capable of being misconstrued. It is very natural, as 'Picn is
popularly thought and spoken of as the ruling power, which the
addition of Chn only intensifies and confirms. At the same time, the
words are in common use and have largely outgrown that sense, while
they are understood by thousands in their intended meaning. This
shows the value of long and earnest effort, in changing current views
and forming correct impressions. It is, however, a matter of doubt
if the use of the well-known words, T icH~chi(, would compensate for
the loss that would be incurred of the ideas of majesty and magnificence
contained in and suggested by the native words, Slinnrj-ti, and which
they are capable of awakening among the masses of China, high and
low, learned and unlearned. Though beclouded and perverted at
present, it is possible to avail of them as the common designation of
the supreme Being in a Christian point of view, and by means of
them, pure and simple, to sweep away the errors and delusions that
have long obtained in the country-.

In fine, whether Shang-tl represents a real Being or not in the
ancient classics, and though the term has been degraded and applied
to a series of imaginary existences, as seen in the idolatrous worship
of the Taouists, it is the deep impression of many thoughtful minds,
missionaries and others, that the words are the most appropriate in
the Chinese language, for expressing the highest, noblest, grandest
ideas of God. All other words fail in their estimation, and appear to
be unworthy of the end in view. That there are difficulties in the
way of using the term, that it is misunderstood and misapplied, alike
by scholars and the common people, is no doubt the case. The
same may be said equally of any other term that is used, and, in fact
whatever term is employed, it must be explained and continuously
enforced, yet there seems to be a special and manifest power and
propriety in the use of Sliang^ii, as the word for God jmr excel/eiice,
that we do not believe can be predicated of any other term that has
been suggested. It needs only to be used and illustrated as mission-
aries are called upon to do, in making known the Name, the attributes,
the works and ways of God, so as, with the Divine blessing, to enlighten
this great nation in the truths of our holy religion, and emancipate
it from the darkness and corruptions in w^hich it has for ages been
enveloped.

I have been led to give utterance to these views, not in order to
continue the tedious controversy, but to show the futility of doing
so, and urge anew the necessity of abandoning it in the pages of the
Cliincse Recorder. There are many things in which we do heartily
agree, and on these we are called to write and act vigorously against
tlie common foe. " If in any thing else, ye be otherwise minded,
God will reveal even this unto you." In this way we shall be brought
more into harmony with each other, certainly not by contention and
dispute about names and terms. As missioimries, we have done more
than enough in endeavouring to reconcile parties and maintain our
respective views. Let us henceforth forbear, and if no other authority
can be brought into the field to settle the question, the Chinese will in

306 EDITORIAL. [July-

due time settle it for us, and it is really their affair, not ours. "When
they wake up to it and are entrusted with its final adjudication, it
may not appear to have been in vain that we have so long and
eagerly discussed it ; hut it will be our duty to accept their combined
and intelligent decision, which would have the happiest effect on the
whole of our missionary work in the future. May I not ask, when
is it likely that this reference shall be made ? When shall the native
Christians, who are qualified by education and position for it, be called
on to determine the most appropriate word for God in their own
language ?

I am, Dear Sir,

Yours faithfully,

Wm. MuiRHEAD.

EDITOBIAL.

TN a note to the paper of the Rev. Dr. Legge, in the No. of the
-*- Chinese llccordet' for Jan.-Feb., 1881, page 35, we gave the
reasons, why we considered the discussion of the meaning of T^en in
the Chinese Classics not excluded from the pages of the Recorder by
the understanding in regard to the exclusion of the so called " Term
Question." From the expression of opinion which has reached us by
letter as well as by other means it appears that that opinion is not
concurred in by many of the missionaries. It has been no wish of
the Editor to maintain his opinion in contravention of the opinion of
others interested in the circulation of the Recorder. We unhesitatingly
give room in this number to the paper of our respected friend and
brother Rev. William Muirhead ; and at the same time state that
we hereafter forego our own opinion on this subject and accept the
opinion as expressed by him and others that this discussion should no
longer be continued in the pages of the Recorder. We sincerely hope
that the wish which he expresses, in regard to a united effort to fill
the pages of the Recorder with interesting discussions on the many
things in which all agree, may be acted upon. We are very glad to
refer to the increased number of papers that have come in, and the
interest that has been expressed by others and the promises given of
contributions, in answer to the statement made in the last number.
Wc also hope that the rhythmical appeal of a friend of the Recorder
may awaken attention still more generally to the need of effort for
the effecting of a common good.

August.]

MISSIONARY NEWS.

307

PisgiDiiarij "^tk^.

BIRTH.

At 18, Peking Road, on Friday, July
15th, the wife of the Eev. A.
Sydknstricker, of a sou.

DEATHS.

At Shen-si, on May lltli, Mrs. George

King, of the Inland Mission.
At London, on 21st June, Haxnah

Mary, the wife of Rev. Professor

Legge, LL.D.
At Peking, in July last, Ernest, son

of the Rev. and Mrs. Lowry, aged

1^ years.

Shanghai.— Rev. W. S. Holt,
Superintendent of the Presbyterian
Mission Press, left, with his family,
for the United States on the 31st
August. "We regret to state that
ill-health on the part of Mr. Holt
made the change necessary. Home
address — Owatanna, Minnesota.

***
SoocHOW. — The missionaries of

the Southern Presbyterian Church,

U.S.A., stationed in Soochow have

received valuable re-iuforcement.

Rev. A. Sydenstricker and his wife

■went t45 Soochow about the 1st of

September. They expect to devote

themselves mainly to the work of

conducting a boys' boarding school.

In addition to the school work Mr.

Sydenstricker w^ill do the Avork of

an evangelist, preaching frequently

in the street chapel.

♦»*
HAXGcnow. — The title of Doctor of
Divinity has been conferred upon
Rev. M. H. Houston, of Virginia,
U.S.A., who has recently returned
to Hangchow and resumed mission
work in that city. The title was
given by Hampden Sidney College
in Virginia, Av hose alnnmi have filled
some of the highest offices in the

country. The action of this college,
which is a fair representative of
the Presby teriaji Church inVivginia,
simply expresses the estimation in
which Dr. Houston is held by the
Presbyterians in that State.

* *

*

ToNGCHOW. — Mrs. S. J. Holmes, of
the Southern Baptist Mission left
her station for a trip home in the
early part of July. She sailed from
Shanghai on the 27th July in the
s.s. Nagoija Mam.

***
Kalga:x. — A friend writes us,

August 9th, as follows : — " We have
bought a fine ti-act of land, 30
mou, for building the houses, chapel,
dispensary, and school buildings
needed for the work of this station.
We are greatly cheered by the
news that our Board will send out
six or eight men this year to start
a Central China Mission, perhaps
in Slvensi province. Every depart-
ment of our work here is flourish-
ing. We sold as many books in
three months since April 1st than
in all the year preceding. Dr.
Murdock has 20 to 30 patients to
treat daily, the number of treat-
ments in these three months ex-
ceeding a thousand. Since the
beginning of last winter fifteen
adults and seven children have
received baptism. I could tell more
if I had time. We feel greatly
encouraged in our work."

♦♦*
Tsi-NAN-FU. — The following letter
dated July 22nd, 1881, by Mr.
Jklurray, though not written for
publication, so clearly describes tho
late trouble that we gladly avail
ourselves of thy privilege to print

308

MISSIONARY NEWS.

[July.

it: — "You may be glad to hear from
me, if any of the " reports " from
Tsi-nan-ftt have reached yon. We
arc not killed yet, and though there
is much talk about the meeting to-
morrow, we feel that the dangerous
crisis is passed, and that we are
comparatively safe. The property
bought by Mr. Mcllvaine was by the
side of one of the "Shu Yuans."
We got possession 19th of May and
had the work of repairs etc., put in
the hands of a carpenter and mason-
All the changes were to be within
the walls and all in accordance with
native plans of architecture. We
paid no attention to the talk on the
street till the evening of the 12th
July, when we were informed that
to-morrow the houses would be
torn down, &c., &c., &c. We — Dr.
Hunter and I — saw the Taotai. He
promised men and protection, &c.
Next morning 13th (18 of 6 moon)
from our own yard we could dis-
tinctly hear the shouts of the mob
and could hear the sound of the
brick and the tile. A number of
the teachers (sien shjings) from the
" Shu Yuan " in dii'ect opposition
to the command of their superior,
entered the buildings and the roughs
followed. The workmen had all
ceased work at our request. The
head mason was severely beaten,
the mob destroyed everything move-
able— brick, tile, implements, stole
money, clothes, &c. Did not hurt
the main house. Word had reached
the officers by this time. The
soldiers took possession and are still
there. The same day the man Liu
Yii-ting, our middle man in the
purchase of the property, was beaten,
and put in confinement. The street
talk was worse and worse. Notices

were posted to meet again on tho
17th (22nd G moon) Sunday. Street
talk was " fight the Christians, kill
the foreigners." We prepared for
it. I cannot tell you all the con-
ferences we had with the officials,
who all, with one exception, the
"Fu," treated us well, but they had
to meet much opposition in favoring
us. We saw the Governor in presence
of five other officials, whom it seems
he had invited to hear the case. It
was a long consultation, we promised
to yield our claim to the property,
if the officers gave us an equivalent
— one in return on the same sti'eet.
They offered us (1) Tls. 3,750; (2)
damages; and (3) release of our
man. We refused. They had bullied
us for two hours on the falsity of
the deeds, &c., but when such terms
were offered us [the place was bought
at a high price] we knew they
had yielded their main point. We
claimed a house, not money, and
they not v;o must find it. The
Governor pi-omised us a proclama-
tion and full protection and ordered
the " Fu" officer not to further beat
or punish our Christian, who for
the "peace" was for the present
not to be released. The proclama-
tion came out the same day, but as
it merely quoted the words of the
ti'eaty and did not refer in any way
to the present daily increasing talk,
we returned it through the Taotai,
who was bound to do all he could
for us after the affair on the morning
of the 13th (18th). The next day
the proclamation, in a more explicit
form was posted on the three gates
of the city and on our dwellings.
On the evening before the 17th
(22nd) our position was anything
but a pleasant one. The talk was

August.]

MISSIONARY NEWS.

309

iucreasing. The notices for the
teachers to meet together were still
up, and though there was nothing
special to be feared from them, the
meeting and the resolutions or senti-
ments might easily excite the lower
classes to do the very things re-
ported. We could not help remem-
bering the reiKjrts previous to the
first outbi-eak and the results. We
saw the Taotai that night with four
other officials. After a long con-
sultation they yielded a» far as to
say we will get you a house, but
not on the main street. At the first
meeting they tried to frighten ns,
this time flattery was tried, but with
no better success. We held our
own, and again refused the silver.
We told them of the reported trouble
on the morrow (Sunday); they said
it was not important, &c., <fec. But,
addressing tlie Taotai, we reminded
them of our previous morning on
the 12th and request for a pro-
clamation and help, and of the mob
the next morning, which might have
been easily restrained. The "Fu"
officer shook his head, but the Tao-
tai and others stood up for us and
said we nuist be protected. Men
were promised, and if we wished
we could come here and stay in the
yamen, he said. We returned to our
homes, only to hear fresh reports
for the morrow. Sunday services
are held in our place ; and here the
collision, if at all, would be. Our
Christians were quietly told not to
assemble on the morrow. Our doors
and windows were secured and at 3
o'clock A.M. Mrs. Murray with, the
children and myself went to Dr.
Hunter's place and at day-ligbt went
to the Taotai's quite near by. A
large comfortable room was pro-

vided. The people expressed sur-
prise, saying " Is not this your
Sunday ; why are you not at the
worship place ?" The day passed
quietly. Soldiers were stationed at
a short distance from our doors. At
night we returned to our respective
homes. Had no trouble, but heard
some abusive and threatening talk,
but only by a certain class. Since
we had given up the house the
scholars had no special cause for
complaint, but there was still the
old hatred to the foreigner, and
every attempt was made to frighten
us away. Among" other methods,
our gate-keepers and other servants
were threatened if they did not
leave us, and some have left ns, but
others fill their places, for we have
a good many friends in the city and
some of them are among the higher
classes of the people. On Monday,
we met the officers again in regard
to a house they had for us in ex-
change. But after having spent so
much money for the very best
location on the main street and for
our purpose the best in the city, we
were not willing to be put in a
corner, and we told them so. Then
they tried another dodge. They
offered this side-street place (sight
unseen) and the silver Tls. 3,750,
and damages in addition. But we
came here to preach the doctrine of
Jesus, and we must be in a place
where people could easily find us
and hear us, if they wished. With-
out this opportunity we might as
well go home. You have taken away
our place, we ask an equivalent one
in posit io7i — the value of the house
being of far less importance than
the location of the house. Previous-
ly, they would not give us a definite

310

MISSIONARY KEWS.

[July

promise, now tliey liad, and we felt
more secure ; only we saw tliey were
fooling with ns and thus gaining
time. The next day we met again
with much the same results. When
about to leave, the " Fu " officer,
who had been outside most of the
time; as we now know, came in with
the words, " I have found a grand
house for you, price Tls. 3,700," had
come down from Tls. 4.500. We
must send one of our men to look at
it and report ; bnt who would dare
report to us the place tuo dear or too
wet and take the consequences, when
there was already a bitter feeling
against all our men ? The next day,
. Dr. Hunter and I made out a full
account of all the events, &c., of the
past week and by a special messenger
sent it to the U.S. Minister of
Peking, asking advice and informa-
tion and if need be protection. And
BO the matter now stands.

***
Amot. — We have i*eceived the fol-
lowing information in regard to
tiie amende Jwnorahle made for the
destruction of a chapel belonging to
the London Mission at Changchow
near Amoy. " Our Chapel," the
writer says, "at Changchow was
burnt down, and some of the Chris-
tians robbed, and somewhat roughly
handled . The mandarins have given
us $3,200 as compensation."

***
Canton.- — A member of the Basel
Mission writes us as follows: — "In
Changlok the brethren have had
some trouble about a chapel on the
out-station Lyu-sa. The Christians
were desirous of building a place
of worship for themselves and had
procured the necessary material
and engaged workmen. But part
of their own clan were hostile and
would not allow of such an in-
novation. So one Sunday when
the Christians were assembled in
their usual place, the heathen sur-
rounded the house and wanted the
ChriBtiane to come out, in order to

have an opportunity of ill-treating
them. Fortunately the Christians
kept quiet, and recommended their
bodies and souls to their God.
Another part of the same clan
seems to have disapproved of the
proceedings of the first assailants,
and armed against them. They
came to bloAvs and whereas the
Christians still continued quiet in
the house of God, the heathen fought
out the battle between themselves.
Two deaths occurred, one on each
side, so they had to retreat and I
information was to be sent to the
mandarin to come and hold an
inquest. I do not know yet how
the matter will end. In another
place in Yun-on ^ ^ there is also
trouble on account of a chapel.
An old man without children was
willing to give his house and fields
to the church, and we intended to
make a chapel out of it. But the
clan would not allow this, and
forced the old man to adopt a boy
from the clan, and make him heir.
A deed was drawn up and the old
man had no option but to sign it.
Finally there was some disagree-
ment among the clansmen, so that
there was a new chance for us, to
open negotiations, and we suceeded
in getting the purchase accom-
plished. However trouHes did not
end there, and I am not quite sure
yet, if we can remain in possession
or not. The mandarins don't seem
to care much for giving protection,
or seeing that justice is done. They
do just so much as to keep up an
appearance as if they did all to
fulfill their obligation, but behind
hand they are, or seem to be,
treacherous enough to let the people
know that they will never take
the part of foreigners, thus saving
popularity on the one side, and
avoiding heing bothered by pressure
from higher quarters on the other."

August.]

K0T1CE3 OF REGENT PUft.ICATTOXS.

311

[fltitfs d! %m\il ||iil)litatifliis.

Report of Proceedings of the Second
Alliance, at Philadelphia, U.S.A.

This is a volame of 950 closely
printed pages. It contains the
uames of the members of the council
and the cliurches which they re-
presented ; the full copy of the many
papers which were read before the
council by those who had been
previously appointed to prepare
them, and a brief report of the
discussions on the various papei*s
which came before the council.

The members were gathered from
Austria, Belgium, France, Germany,
Italy, Netherlands, Spain, Switzer-
land, and the United Kingdom of
Great Britain andli'eland in Europe.
The United States and Canada in
North America; The Cape of Good
Hope, Orange Freestate and Natal
in South Africa ; Cej^lon in Asia ;
Eastern Australia, Sonth Australia,
Victoria, New South Wales, Tas-
mania, Queensland, Austi-alia, New
Zealand and New Hebrides. The
delegates from the churches in these
various lands represent a constitu-
ency of 30,000,000 holding the
Presbyterian faith and polity.

The papers which were read were
all on subjects of special interest
to the Presbyterian Churches ; but
many of them are of general in-
terest to all Christian churches as
the list of the subjects discussed
will show.

The meetings for hearing these
papers and the discussion connected
with them were attended by a very
large audience in the midst of a
very exciting election for President

General Council of the Presbyterian
, September 1880.

of the U.S.A. This shows that
religious questions have a very
strong hold upon the hearts of men.
We cannot pretend to give any
synopsis of the several papers. We
may remark in passing that the
papers on the fundamental points
of the Christian system enlisted the
deepest interest.

It more particularly interests our
readers to know that foreign mis-
sions engaged a good share of the
attention of the Alliance. The
views expressed in regard to the
manner of conducting missions
among the heathen will be accepted
by the friends thereof as wise and
good. The opinions were strongly
in favour of co-operation by the
missionaries of all Societies in the
one common aim of all — conversion.
It was in favour of consolidation
of the Churches of those mission-
aries of the same faith and order
in each country. The desire was
expressed that there should be as
little continuance of the seperations
and distinctions, which exist in
Christian lands, as possible. These
views were expressed in the follow-
ing paper which was adopted by
the Alliance : —

Inasmuch as one of the great objects
embraced in the constitution of this
Alliance is to entertain all subjects directly
connected with the work of evangeliza-
tion, such as the relations of the Christian
Church to the evangelization of the world,
the distribution of mission work, and the
combiuatiou of church energies, especially
in reference to great cities and destitute
districts; and this Council having manifest
eyidenco from various quarters of the

312

NOTICES OF RECENT PUBLICATIONS.

[July.

strong and increasing desire among the
Churcliea in connection with it that some
suitable measures should be taken to
secure as far as practicable co-operatiou
in the work of foreign missions ; therefore
be it resolved :

First, That the success which has at-
tended the woi'k of foreign missions claims
devout gratitude to God from the whole
Christian Church; and the desire expressed
for such co-operation as may be found
suitable should be recognized as one of
the most hopeful signs of the future.

Second, That the Council is deeply im-
pressed with the importance of close union
in the practical work of the mission field
among the Reformed Churches ; and ap-
proving generally of the recommendations
accompanying the report of the committee
on co-operation in foreign mission work,
and remitting the same to the various
churches of the Alliance for their con-
sideration, regards it as most desirable
and timely were the Churches represented
in this Council to adopt such measures as
in their wisdom might seem meet for
maturely considering the question of the
best means of further organizing and
unifying evangelization in the several
fields in which a plurality of Presbyterian
missions are contiguously established, and
this in such a manner as to be in harmony
with the interests and claims of the parent
Churches.

Third, That the Council, assuming no
right to offer suggestions or initiate
measures for the Churches represented in
it, does respectfully approach them by

the communication of the paper hereby
adopted with the expression of its fraternal
and dutiful regards as an assemblage of
committees appointed by them to confer
upon matters of common interest in pro-
moting our common Christianity, and with
the prayer that these great and holy
ends may be advanced by a careful con.
sideratiou of the matters herein set forth.

Fourth, To carry into effect the reference
of this matter to the several Churches
concerned in it, the Council does hereby
appoint two committees, namely, for the
United States and Canada : Rev. William
M. Paxtou, D.D., of New York, Convener ;
for Europe and other places not other-
wise provided for : Dr. Murray Mitchell,
Convener.

It shall be the duty of these committees
to communicate in such manner as they
may deem best with the Churches assigned
to them and report the result to the next
Council.

Fifth, Should it become manifest in the
meantime that plans of co-operacion to
some extent can be agreed upon amongst
some of the Churches interested, the said
committees are authorized and requested
to give such aid in carrying them into
effect as may be found practicable.

We commend this volume to the

attention of our readers as one of

great interest and as containing

very valuable discussions of many

important questions.

The New Testament iyi Southern Mandarin Colloquial.

The National Bible Society of Scot-
land have brought out a new edition
of this version of the N. T. The
great peculiarity of this edition is
that it has "headings of the subject
of the respective pages ; an introduc-
tion to the several books, and two
maps, viz ; A map of Palestine during
the time of our Lord, and a map of

St. Paul's Travels. The edition is
well printed on white paper. It is
bound tip in one volume, and also
in separate parts and various styles
of binding, as will be seen in the
advei'tisement in the second pa^e
of cover. It will be found to be a
good edition by those who use the
southern mandai'in.

Beport on the production of Silk and it$ manufacture in China. Special Series
No. 8, Shanghai. Statistical Department of the Inspector- Geiieral, 1881.

who are interested in silk manufae-

This is a very important and com-
plete Report on this extensive and
valuable production of the Middle
Kingdom. It will afford, to those

tures, accurate means of judging of
the extent and value of this industry
among this people, and the pos-

August.]

NOTICES OF EECENT PUBLICATIONS.

813

sibilifcy and probability of its exten-
sion. It makes clear to what extent
the iudustry of the people have
already repaired the injury which

was done, both to the means of
producing silk and its facilities for
manufacturing it, by the Tai-ping
rebellion.

The EocTi of Our Salvation, by the late Rev. W. S. Plumer. D.D. Translated
into easy wen-U, by the Kev. H. C. DuBose, American Presbyterian
Mission Press, Shanghai.

The table of Contents reads as
follows : —

Chapter I. Chriafc All in All. — II.
Divinity. — III. Sonship. — IV. Incarnation.
—V. Messiah.— YI. Mediator — VII. Pro-

specially suitable for Devotional Read-
iug. Jehovah used throughout. In Bible
Quotations _L Ju*

This statement of the contents of
phet.— VIII. Priest.— IX. King.— X.Humi- the book presents to every one the

liVx^Vi^^" ^'^''tTfr ^i""'^^'.^ ^'''?;;r '''■''^^ treasury of gospel truth which
XII. Redeemer. — XIII. Sacrifice. — XIV. or

Atonement. — XV. Intercession. — XVI.
Resurrection. — XVII. Ascension. — XVIII.
In Heaven. — XIX. Absence from Earth.
— XX. Second Coming Judgment. — XXI.
Shephenl. — XXII. Physician. — XXIII.
Glorious Reward.— XXIV. Sin of Unbelief.
— XXV. Conclusion.

With memoir and fine portrait of the
author.

Questions to each Chapter. Over 1300
proof-texts from Scripture. Large 8vo.
Pages 300. A Text Book for Theological
Students, Bible Classes, Boai-di ng Schools
and Bible Women. In Siuplest Wen-li; ' hundred pages

it contains, and the provision which
has been made for its being used as
a class book in schools and classes.
We commend it to the attention of
all. By a special grant from the
American Tract Society of funds
to meet the expense in part in print-
ing it is sold at the low price of
ten cents for a book of three

Jiej}ort of the Foreign Missions of

for 1880.
This is a pamphlet of twenty-seven
pages. It gives a very clear state-
ment of the results of the labors of
the missionaries during the time
under review. The statement shows
a continuous and healthy growth
in every department of the work.
An increa.se in the number of con-
verts, a growth in Christian know-
ledge and conduct on the part of
the members, the systematizing of
the work, advancement on the part
of the native churches in the matter
of self support, improvement in the
methods of raising up native helpers,
&c., &c. It is a noticable peculiarity
that the Chairman of the Executive
Committee of the Synod for direct-

the Presbyterian Church of England

ing the work of Foreign ^Missions
is a layman, H. M. Matheson, Esq.
He is an elder in one of the Presby-
terian Churches in London, and a
member of a large comniei'cial house
in that great metropolis. It is most
gratifying to see a man engaged so
largely in mercantile pursuits giving
the matured expei'ience of his busi-
ness life to the blessed work of
furthering the spread of the Gospel.
We hope to see as the standard of
Christian conseci-ation is elevated,
many more who are engaged in
secular pursuits giving a portion of
their time to Christian work in
every department of that labor.

314

NOTICES OF RECENT PtJBLICATIONS.

[July.

Original Map of the Hill country North and West of PeTiing from surveys of
Dr. O. F. Von MoUendorfif. Drawn by Dr. Bichard Kiepert, Berlin, 1881.

This is acco7npaHied by a second map of " lioutes in the Chinese Province
Dehy-li and the environs of Tientsin, from surveys of Dr. 0. F. Von-
Mollendorff. Drawn by Dr. Richard Kiepert, Berlin, 1881.

various excxirsions from Peking and

Tientsin are all marked in red line3.

This map will be especially useful

as a guide to all excursionists.

These maps were originally pub-
lished in the Journal of the Geo-
graphical Society of Berlin, to
accompany some notes published by
Dr. 0. F. Von Mollendorff, of his
travels in North China. The pub-
lisher has sent a number of copies
of the Maps to China. They are
on sale at Messrs. Kelly and Walsh,
Shanghai. These maps are beauti-
fully printed. As they give details
only of these tracts of country which
have been properly surveyed by Dr.
Mollendorff and other Europeans,
they are very accurate. The routes,
"which Dr. Mollendorff took in his

They -will also be especially useful
to all who hereafter go out to make
surveys in that Province, showing
to them clearly what parts have been
already surveyed, and also those
parts which need to be surveyed
according to European science in
order to get accui-ate details for a
complete map of the Province of
Chili. We have great pleasure in
commending these maps to the
notice of our readers.

The China Review: for March and April, 1881.

This number of the Revie^o contains
the usual number of articles on a
variety of subjects. The first article,
"A short journey in Szechuan," by
E. H. Parkei*, will interest most
readers. The notices of new books
are very interesting. We copy some
remarks on the Chinese character
"Seven," by H. K., that any of our
readers may aiford, if they can, the
information for which he asks.
" In speaking of the seven days'
duration of the feast given by
Ahasuerus (Esther, Chap. 1) Pei'e
Cibot considers it remarkable that
the same number of days should

have been adopted in China from
the highest antiquity, in the obser-
vance of fasts and feasts, <fcc. He
says we find it mentioned in the
I-king, when worship is prescribed
every seven days. Sze Ma-ts'ien
speaks of a sacrifice to Shang-ti
every seven days ; the Li-ki directs
that fasts be observed for seven
days. * * * As all the Chinese
whom I have consulted fail to dis-
cei'u any such signification attached
to the character seven, I should be
obliged if any of the readers of the
Bevieiv could throw some light on
this subject."

The Chinese Globe Magazine, Shanghai, 1881.
Editor.

Rev. Young J. Allen, D.D.,

We are very much interested to see
the continued improvement in this
well conducted magazine. Dr. Allen
has secured an able staff of regular

contributors as stated on each num-
ber, viz; Rev. A.Williamson, LL.D.;
Rev. C. W. Mateer, D.D.; Rev. J.
Edkins, D.D.; J. Dudgeon, Esq.,

August.]

NOTICES OF RECENT PUBLICATIONS.

315

M.D.; Rev. T. Richard; Rev. G.
John ; Rev. W. Muirhead ; Rev. E.
Faber; and Rev. A. P. Parker.

The Table of Conteuts for each
No. shows that these contributors
famish articles of very great inter-
est and instruction, as see No. for
July 2ud, 1881.

I. Travels, (^illustrated) vritli observations
on Geography, History, and Interna-
tional Relations, Ac, No. 28, Foreign
Wars of the U.S.A Editor.

II. On the best methods of promoting the
prosperity of China ... King-hu.

III. Christianity from the practical side.
Humanity No. 9. . . Kev. E. Faber.

IV. Text of recent Treaty between Russia
and China.

V. The Papacy, its rise fanctions, Ac. -
Rev. W. Muirhead.

VI. Homelitics. The subject, (Continued)
Rev. A. P. Parker. |

VII. Physiology. Cironlation of the blood,
(Continued) - . Dr. Dudgeon, M.D.

VIII. Summary of news.

Missionaries will do great service
to the members of the churches to
secure the widest circulation of
such a periodical among thera. Its
circulation among all classes of the
Chinese community cannot fail to
produce a most beneficial inflneuco
in the enlightenment of all, in
removing prejudices and stimulat-
ing them to seek further improve-
ment in knowledge. It is a marvel
that so much instruction can be
furnished for the small sura of
31.00 a year as the subscription
price.

History of China, by Demetrius Charles Boulper, Author of "England and
EusBia in Central Asia," " Yaboob Beg of Kashgar," &c., &c. Vol. I.
London : W. H. Allen & Co., 1881.

This is a very handsome volume of
some 600 pages. The Author has
obtained some celebrity by the pub-
lication of the volumes mentioned
in the title page. And as the studies
for the writing of those works
brought him to China he appears to
have formed the purpose of writing
a hist-oi-y of this great Empire. His
preface is not long and does not
give us any information as to the
Author's qualification for the task
he has undertaken. He does not
inform his readers on what author-
ities he relies. He gives a remark
of Gibbon as presenting the need
for the work, viz : " Gibbon has
truly said, in his immortal work,
that "China has been illustrated by
the labors of the Fi-ench," and that
statement is almost as true now as
it was when he wrote the words."
Gibbonsfgreat work was published,

in 1876 more than a century ago.
Since that time there have appeared
in the English language moi'e works
on China and in relation to the
Chinese than have appeared in
English. This remark of the Author
in his preface would appear to state
that he set« little store by the works
published in English, as those of
Sir John Francis Davis, Rev. W.
H. Medhurst, Prof. S. W. Williams
and the many others writers who
have written moi'e or less extensively
on China as Morrison, Meadows,
Mayers, Edkins, Chalmers, Doolittle,
Dennys and others, and especially
that which Rev. Prof. Legge has
done to make China known to
western people by this translation
of the Chinese Classics. The idea
suggested by this remark in his
preface is carried out in the body
of the work, for the authorities

316

NOTICES OF RECENT PUBLICATIONS. [July-Aug.]

principally referred to are French
writers. Indeed lie appears to have
followed closely the " Histoire
Generale" of De Mailla. This might
be expected from the conclusion of
his preface. He says, " In con-
clusion, I may he permitted to
state that all quotations, principally
speeches, &c., in the body of the
work, whei'e no reference is given,
have, without exception been trans-
lated from the ' Histoire Generale '
of Mailla." In his spelling and
manner of writing Chinese woi'ds
and names he has followed his
French authorities. Hence those
who have been accustomed to read
English works in China will have
some little trouble to recognize

familiar words under this different
spelling.

It would have been pi'oper, while
proposing to supply a want in
English literature as to China, if
our Author had given some re-
cognition to that which has been
done by others.

This volume which gives tho
history from the earliest periods
down to A.D. 1350 is divided into
twenty-five chapters. The history
of the last five centuries the Author
expects to comprise in one volume,
and that it will be finished about
the end of this year. The work is
on sale at ^lessrs. Kelly and Walsh,
Shanghai.

Notices of Fusang, and other countries lying East of China, in the Pacific
Ocean. Translated from the Antiquarian researches of Ma Twan-lin
with notes, by S. Wells Williams, Professor of ChineBe Language and
Literature in Yale College. New Haven, 188L

This long heading states clearly
what is contained in the pamphlet of
thirty pages of which it is the title.
Those who are interested in the in-
vestigation at to what country is
meant by Fusang will be interested
in reading it. The notices of the
country and of the people as given
by the Chinese Antiquarian Ma are
very indefinite and do not clearly
indicate what country was referred
to. As the information communi-
cated in regard to the country and
its people is of to little importance

it appears to us that the time and
labor which have been expended
in the inquiry what country was
referred to, might have been direct-
ed to many other more important
questions which would have yielded
more important results. Any one
desirous of getting a copy, can
obtain it by applying to Professor
Williams. The paper was first read
befoi'e the American Oriental Society
and published in the Journal of that
Society Vol. XL, 1881.

THE

AND '^

MISSIONARY JOURNAL.

Vol. XII. SEPTEMBER-OCTOBER, 1881. No. 5

SKETCHES OF A COUNTRY PARISH.
By Rev. Arthur H. Smith.
"IT may be well to remind the reader, that the only reason for the
disproportionate minuteness with which the narrative of this village
has been detailed, is because it serves to illustrate principles much
better than could be done by so many pages of dogmatizing. Mis-
sionaries in China — or in any other land — can never too often be
reminded, that whatever may be true of those for whom they labor in
respect of cultivation, education or civilization, they are stocked with
an abundance of Human Nature, which changes little with places
and times. The fifth chapter of Acts contains lessons of perennial
significance to those who can understand them. Covetousness was
the besetting sin of the earliest Christian Church, and for ought that
we can see, it may continue to be.set the Church to the last. The Old
Adam and the New seem at times to dwell together in something like
harmony, until the emergence of some question involving cash, upon
which the younger of the two is certain to flee out of that house
naked and wounded. Church members are occasionally met, even in
the young Chinese churches, who desire to "present" their houses
to the Church, for places of worship. No extended experience is
requisite, however, to show that such gifts are to be received with
extreme caution. Some arc White Elephants, and others are Trojan
Horses, to be discreetly anatomized before being hoisted within the
walls. It is difficult for converts to realize, what even their foreign
teachers at times overlook, that the principal need of Chinese Christians
is not churches, but a Church — an organic unity of believers self-
helpful and progressive, co-operating for the extension of Christ's
Kingdom, first in their own hearts, and then in the hearts of others.
Any external furnishings which distract attention from this great
aim, may prove to be an injury in the very particular in which they
were designed to bo a help. Two offers of dwelling houses, to be

318 SKETCHES OF A COUNTRY PARISH. [Soptcmber-

given to the Church as chapels, were made in this field during the
same year. One of these was by a man who was an inquirer previous
to the famine, and had even made a trip to Tientsin in quest of
"doctrine." His village was relieved, himself and family subsequently
baptized, and within twelve months a " Church " numbering more
than thirty persons — half of them from his own village — met in his
house. At this stage he offered to "give" tlie yard and buildings,
to insure a permanent foundation for the infant Churcb, but there
seemed reason to suppose that some ulterior motive lay in ambush,
however earnestly disclaimed. The matter was therefore postponed,
and within a few weeks disagreements, involving a question of veracity
between this man and one of the helpers ensued ; unwise and hasty
words were spoken, and the Sunday meeting was removed to another
village, some of the members deserting to the Romanists, who at that
time offered considerable inducements to recruits, and many of the
remainder, including the donor of the house, altogether disappeared
from the field of vision ! The other case occurred in the village of
Ti-ch^i, already mentioned as the first center of work in this region.
The donor was a widow — one of the two first converts, and the
circumstances appeared exceptionally favorable for a transfer of this
kind. The Church here had always been weak, and just after the famine,
when a general interest had sprung up, a sudden announcement of the
disbursement of large sums by the E-oman Catholics in the Chihii
province a few miles distant, distracted attention, excited mercenary
hopes, and effectually extinguished most of the dawning promise. The
cautious announcement of the plan she cherished, on tlie part of the
widow, soon raised a tempest in the family tea-pot. Questions of
property inflame the Chinese mind, as a red rag inaddens a wild bull.
It is a proverb that an upriglit magistrate can not adjust family
disputes, and it is by no means certain that he can comprehend them.
Furious quarrels, unmeasured reviling, threats of personal violence,
and counter threats of law-suits, conferences with the inevitable Peace-
Talker, agreements, disagreements and readjustments, documents
laboriously drawn up, elaborately signed and witnessed, disputed by
the signers, and after all, formally burned in presence of the middle-
men by the foreign Shepherd — these were the agreeable incidents of a
period of nearly two months. The matter was, indeed, at last adjusted,
the premises measured and deeded to the Church, but many years
must elapse, before the roots of bitterness thus quickened into life
can be eradicated. One of the chief hinderances to the progi-ess of
Christianity among the Chinese, especially in the earlier stages of
missioDary work, is the solidarity of Chinese society. Among Western

October.] SKETCHES OF A COUNTRY PARISH. 319

nations a family is a unit. The influence of otlier families, however
near of kin, is by no means certain to be powerful, much less decisive
and irresistible. Every man is independent, and neither his business,
politics nor religion, is determined by his ancestry or by his family
connections. In China, however, all is quite different. A family is
a comprehensive noun of multitude, and extends backwards as well
as laterally to a distance practically infinite. The very terms used to
express relationship of blood, or connection by marriage, are many
times more numerous than in English, and incomparably more complex.
The manner in which these designations are employed is highly
significant. If in English, we speak of a man's brother, we mean a
person born of the same father and mother, or at least of one of them.
The Chinese, however, does not necessarily mean anything of the
sort, and it might almost be said that unless the qualifying adjective
"own" is prefixed, the intention is to indicate a remoter *' brother."
Tlius : first, second, third or fourth cousins, are all " brothers," and
the same is true, mutatis mutandis, of other relationships. Nor is
this simply an idiosyncracy of nomenclature. It indicates the fact
that the Chinese are clannish to a high degree. Each individual is a
cog in the great family wheel, and whatever his importance, he is not
the wheel, but the cog. To extricate himself from his environment,
and to move as an independent machine, is extremely difficult. If ho
i.s rich, his poorer relatives fasten themselves upon him, and there is
often no escape. If he is poor, he seeks for some rich relative upon
whom he may fasten himself, and he can not be shaken off. The
solidarity of Chinese society is powerfully aided by the indisposition
to removal. "The old home is hard to leave," has become a proverb,
unintelligible no doubt to the migratory Occidental, who has roamed
over half the planet, and has in his mind's eye the portion yet untried.
The family of Confucius dwells on, where it has dwelt for more than
two thousand years, and for ought that we can see, it may continue
rooted to that spot for two thousand years to come. The same is
true everywhere. Men may come, and men may go, but the family
goes on for ever, unless by some rare accident it goes out. Thus,
villages arc named after a family, and multitudes of towns have
among hundreds of families but one family name. " There are no
outsiders here," they will tell you, " we are all one family." How
this state of things may greatly retard Christianity, it is not hard
to see. The Gospel, as already remarked, usually finds its earliest
adherents, now as always, among the poor. The rich and influential
members of a family, will have nothing to do with it. Such of them
as are scholars, are pride-bound with the pride and bigotry of Con-

320 SKETCHES OF A coiTNTRY PARISH. [SeptcmLer-

fucianism and can not tolerate a foreign Jesus; those who are engaged
in trade, perceive by instinct that the new religion is likely to prove
troublesome, and must not be encouraged. To organize a vigorous
Christian Church, composed of Chinese from the lower walks of life
alone, appears about as feasible as to construct a water-proof house of
brush wood. The community of interested existing in Chinese families,
makes itself felt the moment that any of those interests are invaded
by Christianity. It has been already observed that disputes about
money, are frequently conducted with ungovernable fury. Even if
no houses or lands are presented to the Church, its members will
almost inevitably become entangled in controversies of this kind, cither
with their own families, with their neighbors, or with each other.
"When the contest has reached a certain stage of complexity, and
general involubility, the Shepherd is sure to be appealed to, and
whether he allows himself to be drawn into the snare, or holds inflexibly
aloof, he often finds his work undone, and the brightest prospects
mildewed by causes utterly beyond his control. The Chinese them-
selves are so accustomed to these domestic typhoons, as to disregard
them to an extent truly wonderful, but the missionary who assa3^s to
build up native Churches in their track,- seems at times, to have com-
bined the labors of Atlas and of Sisyphus. The position of a foreign
missionary in China, fortified in his treaty rights, and authorized to
claim liberty of conscience, for his converts, is by no means always
clearly defined, even to himself. To his converts it is nearly incom-
prehensible. That his Shepherd, backed as they see him not infre-
quently to be, by a Consul of vague and mysterious functions, and
able on occasion to bring Governors-General, and members of the
Inner Council into the line of his wishes, should be unable to render
him effective assistance when in trouble, appears to the average con-
vert incredible; that having such a power, he should decline to use it,
seems unreasonable. Defections from the Church, both Protestant
and Romanist, are often due to quarrels in which the spiritual guide
has declined to interfere. Accessions to the Church, based on a hope
of the advantage to be gained by such interference, arc unfortunately
too common. It becomes therefore a dictate of ordinary prudence, to
receive no one who has on hand a pending lawsuit.

Another practical obstruction to Christianity in China, is what
may be characterized as the tyranny of the Village Bully, or Village
King. This monarchical office is not hereditary, much less elective.
He who unites an obstinate temper, a long tongue, and the instinct of
general meddling, may soon aspire to regal or at least semi-regal
powers. When the work in this district suddenly expanded, tho

October.] 6KETCHKS OP A COUNTRY PARISH. 321

Shepherds iinwittiugly administered baptism to a considerable number
of these local monarchs. An instance or two may suffice to illustrate
their prerogatives and the manner in which they are enforced. The
long and wearisome trouble at Shih chia t^ang was originated and
conducted by a Village King. "When the Village Bully is likewise a
Barefoot Man, his sway is undisputed and despotic. In a large
village, about a mile from the central head-quarters, nine persons had
been baptized, among them an intelligent old man of pleasing appear-
ance, and another much younger, who proved to be a Village King.
A few months later when a serious drought was threatened, these
persons, with several others, petitioned for financial relief, such as
they had seen in the preceding famine year. When this was pro-
nounced quite out of the question, they threatened to give up attend-
ing services on Sunday, which was done. The King went to a distant
city and invited Roman Catholic teachers, formerly unknown in that
region, who established themselves accordingly, received nearly all
the Church members except the old man, who would not go, and
this state of things has continued ever since, A helper sent to
remonstrate with them, was told by the King, that his errand was
useless, as he could not even see the other members — a statement
which proved quite correct. When the leader had joined the Roman-
ists, none of the others dared refuse to follow, except the old man,
and he did not venture to return to the Church, simply through fear
of this Village Bully, and we have never seen him since. He was,
however, heard to make this significant observation ; " I thought the
Jesus religion was just what we wanted, and I do not like the Catholics.
But as I must give up being a Christian there is no help for it, and I
will return to my old sect!" The secret of his timidity lay in the
circumstance that he was the proprietor of some two hundred (Chinese)
acres of land, thus presenting- a broad target for hostile arrows. Under
these circumstances he considered absolute neutrality his wisest course,
and in this decision ninety-nine out of an hundred Chinese would
probably be found to concur.

Reference has already been made to the multitudinous sects with
which the country is filled. The power and influence exercised by
the leaders, is unique. In China the relation between master and
pupil is far closer and more permanent than in Western lands. Should
the teacher at any time become so reduced in circumstances as to
need help, it is supposed to be the province of his former scholars to
render assistance as they may be able, and it is not uiicommon to find
dilapidated teachers roaming about in quest of ex-pupils upon whom
tliey may conveniently levy for timely contributions. In the case of

322 ski:tciies of a country parish. [Septeniltcr-

the leaders of sects, the union is still closer. The Headman is in the
possession of secrets which he has never confided to his followers.
Induction into the mysteries of these organizations resembles the
entrance to those spacious Chinese premises, where court after court
is ranged in succession, terminating at last in some building grander
and more important than the rest. However much the pupil may
have learned, there is always beyond a hidden orcanum which he can
not G«ter, and in which, as is generally supposed, both by the official
and the non-official public, lies the potential revolt which is the
legitimate end and aim of so much complex organism. Externallj'-
the apparent motive is the "Practice of Yirtue." In reality the
hidden object is no one knows what. Persons who are accustomed to
sit crosslcgged all night, or for nine and forty days, and even in extreme
cases for three years, with closed eyes, and bated breath, fixing their
thoughts as much as possible on absolute vacuity, under the impression
that their souls may thus ascend to heaven and see the invisible, are
not unlikely to be powerfully influenced by the *' Clear Seer " or
"Bright Eye" (^ B^) who reviews their performances, (^ "^ ^) and
expresses a decisive verdict on the quality of their work. Tlie spice
of danger attaching to these nocturnal assemblages, cements the bond
of union yet more closely. The leader leads, and his followers follow.
When members of these sects, and now and then the leaders them-
selves, become entangled in the Gospel net, it behoves the Shepherd
to look well to his crook.

In a village contiguous to Shih cliia t^ang several reading men,
one of them a Literary Graduate, Ilmi-tz^ai (^ ;^), and another a
school-teacher, were received into the Church, among its earliest
members. Although identified with one of the Eight Diagram Sects,
they gave a receptance to Christianity as ready as it was surprising.
They exhausted themselves in struggles to make every particular of
the new faith adjust itself in some wise to the tenets of the old.
Supposing that adherents of Christianity while yet neophytes, would
be presumptively kept in ignorance of many profitable doctrines, after
the manner of their own sects, they diligently set themselves to explore
the field now opened before them, and to dig for hidden mines. In
this way Second Peter, Daniel, Ilevelations and the Hymn Book were
all burrowed into, and full many a gem of purest ray serene was
brought to light. The Eight Diagrams and Nebuchadnezzar's Image,
the Book of Changes, and the Gospel of John, all became members of
one happy family.

Among what may be termed the subterranean literature of China,
is a little book difficult to obtain, and possibly not quite safe to own,

October.] sketches of a country pakisii. 323

called The Oidinances of Fate, (^ ^ ^J). Its authorship and date
axe uncertaiu, but it professes to contain the predictions of Liu Fo-wen
(^] fj^ fg.). Although this remarkable statesman and man of letters
has been dead and buried for more than five hundred years, he may
be said still to live in a sense true of no other individual of his era.
He was as is well-known, an adherent of Hung Wu (^ ^), who threw
off the Mongol yoke, and founded the Illustrious Dynasty of the Mings.
.Tradition has it that when securely seated upon his throne, his
imperial master distrustful of the future interrogated Liu Fo-iven in
regard to the duration of the new dynasty. Questions and answers
are faithfully reproduced, we are informed, in The Ordinances of Fate,
the latter couched in those parallel sentences, or antithetical couplets,
which constitute so important a vehicle of Chinese thought. In this
manner it appears that the newly established dynasty was to fade,
when the mouths of human beings emitted smoke, and horses walked
upon men's arms. The use of " horses " hoofs as an ornament of the
sleeves, and the custom of smoking tobacco, are held to have fulfilled
these dark sayings. Hung Wu naturally demanded to know who the
extraordinary people might be, who should thus supplant his race,
and was told, among other items that water would be no longer turbid.
Whether the Emperor understood this very oblique allusion to the
Pure (jH ^) Dynasty we are not advised, but he proceeded to raise a
further and very injudicious inquiry as to what should follow the
Pure regime, and received a response worthy of a Delphic Oracle, in
which the components of a character are so combined as to suggest
an Eagle Ying (^) and the popular interpretation is, that this refers
to England, Ying Kuo (^ g), whose successive maritime and martial
conquests have in consequence not unnaturally filled multitudes with
vague alarm.* All this, however, is nothing to our present purpose,

* There is also a supplement to this book, called the Tuwj Ming Li \J^ W^ V^i)> the
second character iu the title being substituted for the one of the same sound,
which denotes Fate, with a view to disguise the significance of the appellation.
The occult meanings iu these books are shadowed forth, not only by such play
on sounds as are here mentioned, but especially by means of the intricate system
of intermarriage of Chinese chai-aclers, based upon the Eight Diagrams, and the
Five Elements. Each Diagram "corresponds" to some substance, each Element
is linked to some point of t,i;e compass, each cardinal virtue "belongs to" some
substance in some other "category," and so on ad infinitum. It is vain to
attempt to illusti-ate this copartnership in English, by suggesting for example
Damon and Pythias, Castor and Pollux, Tyre and Sidon, or Jack and Jill. The
complex composition of Chinese chai-actera, their extensive homophouy, and
especially their px-e-estabhshed hai-mony between certain of them, render it easy
for to express almost everything by means of a combination which yet seems to
express almost nothing. The genius of tlie Chinese lies in the direction of tliese
labyrinthic modes of thought. By the very terms of their existence, such
books can not authenticate their origin. Fraud is easy. The temptations to
fraud are irresistible. The sententious obscurities of the Ordinances of Fate
may have been composed several centuries after the death of their reputed Author.

324 SKETCHES OF A COUNTRY rAiusu. [Scpteiuber-

and is merely mentioned to introduce anotlier prophecy, in answer to
the question of the Emperor, what should be the doctrine of those
distant times. The reply was memorable, for it has been spread
broadcast over China, and the little book in which it is recorded forms
a kind of private charter of multitudes of the secret sects. It is not
perhaps unlikely that this single couplet may serve to explain much
of the strange readiness with which the sects in China have listened
to, and in many instances accepted Christianity. The subject is the.
Coming Man, and these are the terms in which he is described :

" When he shall come, you'll see him wear a four ounce woolen-hat,
No Buddhist priest, nor priest of Tao at all resembles that."*

The thoughtful members of the sect in the village referred to,
had long ruminated on these words, as we may suppose impressible
enthusiasts of the seventeenth century may have done, upon the
■ reputed sayings of Mother Shipton, with no clew whatever to the
meaning. On a sudden, however, appeared certain foreigners at the
Shih chia fang temp]e close at hand, equipped with a new set of
doctrines, and with felt hats ; was it strange therefore that this
coincidence should have exerted a powerful influence upon many
thoughtful minds ? There is indeed too much reason to suspect, that
even now, were the thoughts of many hearts to be revealed, the sot
disant vaticinations of Liu Po-n-en would take higher rank among the
Evidences of Christianity, than all the 'Combined prophecies of Daniel
and Isaiah. As time went on, it became evident that the leaders in
this village would neither give up their sect, nor forsake Christianity,
but remained with one foot on sea and one ou dry land, making in
consequence very little progress. In a few months a daughter of the
literary graduate became deranged, and his Confucian friends readily
persuaded him that this was due to his new faith, which he henceforth
promptly abandoned. The remaining converts earned for themselves
the name of Heretics, and vibrated between lukewarmness and erratic
zeal. About a year after their baptism, they went about proselyting
in several villages containing a large number of adherents to their
sect, with whom they had always been intimate. In one of these
villages whore there were previously only two Church members, in
consequence of the exertions of the Heretics, an invitation to hold a
weekly meeting was promptly given and accepted, and within six
months more than thirty persons had been baptized from this and an
adjacent town. But a short time passed, however, before our heretical
friends, who were gifted, like a guide-board, with the capacity of
pointing out the way without walking in it, again relapsed into their

October.] SKKl'CIIKS of a country PAllISH. 325

vagaries. On occasion of a celebration of the communion in the Shih
chia t^ang chapel, two of them rose, and formally protested that to
talk of eating a person's flesh and drinking his blood, was language of
gross abuse, and the proceeding itself was an outrageous atrocity to
be tolerated neither by religion nor common sense. On these groundsj
they refused to " communicate," and were with difficulty silenced!!
The following »Sunday another communion was to be observed at the
center where the thirty more recent converts attended. It soon
appeared that every one of them — informed of the stand taken by
their leaders — had struck, and would neither take the communion —
of which they had no practical knowledge of any kind, nor even
attend the service. Subsequent explanations and argument at length
partially enlightened the mind of the Heretics, upon which their
pupils likewise returned to their allegiance, and the weekly meeting
which had been temporarily extinguished during the controvers)% was
resumed. It must be evident that when individuals are thus attracted
or repelled by an invisible lodestone lodged no one knows where, the
organization of a compact and united Church appears nearly impossible.
A short time after, through some one in the village last referred to,
another leader in the same sect living many miles away, heard of the
new doctrine, and invited the Shepherd to his village. His observation
was significant and instructive. " If I come into your sect, five
thousand persons come with me." This epitomizes the case in a nut-
shell. Many a man who has a following, is willing to consider the
question of joining the new and growing order, but let some difference
of opinion arise, some case of discipline intervene, and our lately
gained adherent marches awa)' at the head of his contingent, and is
often seen no more. Christianity is a democratic religion, and the
instinct of following is deeply rooted in Chinese habits, while the love
of power is too tenacious a passion to relax its grasp, simply because
the Gospel according to Matthew records the advice : " Neither be ye
called Masters." It was remarked at the outset, that the alternate
impulses to the extremes of hopefulness and despair, appears to be an
ingredient in almost all Missionary experience. Many illustrations
might be cited, but one or two must suffice. A Church member of
many years standing, who was scarcely on speaking terms with his
own brother — the latter of whom was the druggist already twice
mentioned — suddenly developed a " hot heart." He called together
certain inquirers, cleared out a vacant house, invited the Shepherd,
and after a time, twelve or fifteen persons were baptized, mostly
women. In addition to a Sunday service, a week-day meeting was
held, as at nearly all the other little centers. This continued for more

826 SKETCHES OF A COUNTRY PARISH. [Septcmbcr-

than a year, the attendance gradually diminishing, as the leader
found his burden growing heavier, until at last he threw it down with
petulance, and the enterprise collapsed. This was the only instance
in which any assistance was given toward providing the members
with a place of meeting, and in this case it was for but a limited time.
Everywhere else the gatherings have always been in houses provided
by the people of the place. The circumstance that nearly all the
members were widows, and in deepest poverty, led to the temporary
exception in their case. The results were not encouraging. Even a
few benches loaned for the meetings were recovered with difficulty
and some of them were not recovered at all. The vicious temper of
the leader ruined everything, and not one of the members in that
village or in others, who came into the Church dares attend a service
held elsewhere, for fear of offending this man. In another village to
which reference has been already made, a hopeful beginning had been
effected, and some thirty persons were upon the rolls. Few places
had a more promising outlook. One day, however, an indiscreet
helper suggested that now that the weather was cold, the Shepherd
would provide a charcoal fire, and also rent the premises of a poor
widow who lived in a market-town, to be used as a chapel. All the
members were expectant, notably the widow, whose attendance was
extremely punctual. By degrees the tale oozed out. The helper
denied the allegation in toto. Many members had heard the charge
of mendacity, and the Shepherd rashly undertook to sift the case as
per ecclesiastical pattern given. The result was that nobody admitted
anything, considerable heat was evolved with very little light, while
the poor fellow, who had been the chief witness, was so terrified on
seeing all the parties confronted with each other in presence of the
Shepherd, that he never opened his mouth again, and was seen no
more. The widow relinquished her hopes. One man — who had been
falsely accused by an old Church member of smoking his father to
death — wont soon after to the Catholics. An old blind man, who
had been a particularly pleasing convert, took umbrage at being
addressed by some one as Sun, the blind man (^ ^ •?) instead of
teacher Sun (^ ^ ^) and thereafter disappeared. The man who
provided the house at which the meetings were held went into the
business of selling straw hats at a distance, and the meeting came to
an end, while its successor in another village was never attended by
more than a fourth of the former numbers. Chinese village society
is merely a circulating medium for the smallest of gossip, knowing
nothing of the world but their own village and its environments, the
world is condensed into this limited area. Everyone knows everyone

October.] .sketchrs of a country i'arish. 327

else, and all that concerns him. A more talkative people than the
Chinese probably nffver existed. In the multitude of words, occasions
of offense are never wanting. Petty quarrels and misunderstandings
distract every hamlet, and the moment the Gospel enters, these evils
appear on the surface like a malignant rash, but many of them it
should be noted, have their roots much deeper than the epidermis.

Were such cases the only or the principal triumphs which
illustrate the adaptation of Christianity to China, one might well
despair. But they are constantly offset by others, which are in the
same proportion encouraging. A woman, for example, M'ho has learned
to read a little since her baptism, goes to another village on a visit,
and unlike some Christians of more experience, she takes her religion
with her. Iler friends listen to her simple exposition of the little she
knows, and come at once to inquire, which immediately results in a
weekly meeting, and, soon after, in" the baptism of grand-father, son,
and grand-son in one family, and of grand-mother, sons, and grand-
son in another — every member, in fact, of each household, with a
gradually expanding interest in contiguous villages. These persons,
within a few months of their baptism tried an experiment which
attracted much interest. One of their number was a school-teacher,
and it was arranged that he should instruct the children of the
Church members, his own among them, half the day in the Confucian
classics, and half the day in Christian books. No pressure from
the Shepherds brought this about, but it was suggested by a helper,
and cordially entered into by all concerned, and it is exactly
the plan which one could wish to see adopted everywhere. The
members were all rather poor. The teacher's pay was scanty, for it
has passed into an aphorism that in Shantung there are more school-
teachers than pupils, and he soon showed that he had an interest in
the new doctrine. All the explanation of the Christian books was
left to the pupils themselves, as well as the prayers at the opening
and close of school, as the master had never learned to pray ! The
pupils were good scholars and in earnest in their Christianity, so that
the experiment soon came to an end, and the lads were removed to a
little school which had just been opened in the 8hih chia t^ang temple.

Among the many peculiarities of the Chinese character, few
strike a foreigner more oddly than the perfectly cordial tolerance
which is extended to every form of religious or semi-religious faith
with which they are acquainted. That a man educated as a Taoist,
should have been appointed resident priest in a Buddhist temple, was
matter of surprise to no one — except to the foreign Shepherds. Two
theological seminaries have been known to wage a more bitter warfare

328 SKETCHES of a cotjntry parish. [September-

over the question, of the Origin of Evil, tlian has been seen between
any tAvo sects in China for the past millenium. That the Three
Religions are after all but One, is a saying in every one's mouth, and
its citation is generally regarded as an end of the matter. How or
why they are all one, it never occurs to any one to inquire. And,
strange as it appears, the aphorism expresses a truth. The traveller
meets here and there temples sometimes known as San Chiao Tang
(H ^ ^)» i^ which he finds a huge image of the dark visaged
** throneless king" upon the left, the ashy and venerable founder of
Taoism upon the right, and in the middle a still more imposing and
gilded Buddha. " See are not the Throe Religions One ?" the visitor
is asked ; and he alone marvels to see Confucius and Lao chun placed
at the sides, and the post of honor conceded to a foreigner. More in
harmony with Occidental notions was the exegesis of a preacher at
the Shih cliia t^ang chapel — a literary graduate — who quoted the
familiar saying in a sermon with the remark that he himself might
represent the Confucian sect — the ex-temple-keeper, the Taoist, and
a recently baptized member, lately a priest, the Buddhist. Thus
the three religions are indeed come at last to One — and that One is
Christianity. The history of this young Buddhist priest may serve
to illustrate the facility with which religious allegiance in China is
transferable. His father was a small farmer with a few acres of land,
and he himself — the eldest of three sons — was for several years at
school. Soon after leaving school, he became attracted by one of the
many societies, or sects, to which reference has been repeatedly made.
This one is known as the Fa Lvan Jliii {^ ^ '^), and differs in some
particulars from all the rest. The essence of it is a supposed com-
munication with an Immortal or Fairy {^ jdj), and the avowed object
is the " Cultivation of Virtue." The communication is efiPected by
means of a light frame of bamboo, or similar material, in the center
of which is fixed an upright stick, which points downwards like a
pen. "When the members meet, two persons support this frame on
their fingers, so that the point of the stick is immersed in a spray of
millet seeds. Invisible influences move the frame this way and that,
tracing characters in the seeds, which are recognized by the bearers
of the frame, announced, and recorded by a writer. A combination
of the characters so described, forms sentences which embody the
communication from the Immortal. At the close of each meeting he
gives notice when he may next be expected. Two observations will
at ouce occur to any one for the first time made acquainted with this
sect and its usages. The first is that it is almost exactly analagous
to some of the phenomena of spiritualism — notably to what is known

October.] SKETCHES OF A COUNTRY PARISH. 329

as " Planchctte ;" and also that it affords — like spiritualism — strong
temptations and unlimited facilities for fraud. Nothing is easier
than for the supporters of the frame to impart a slight motion in one
direction or another at will. Next to writing on water, nothing could
be more unsatisfactory than characters traced in a pan of seeds.
Under sucli conditions, anything whatever can be produced with
extreme ease. That these perils attendant upon intercourse with the
Immortals, are by no means imaginary, a single incident will show.
In the village now occupied as mission head-quarters, was a Fa Liian
Society, the meetings of which were held in a school-house. The
teacher was a stiff Conf ucianist, but by degress yielded to Christianity,
which he at length professed. Thereafter he refused to allow the
isociety meetings to be held at the usual place, a step which led to
angry words. To get rid of his presence, a story was invented that
his family, some miles distant, had sent for him, on account of sick-
ness. On his return, after finding himself imposed upon — the society
having held the meeting during his absence — he was much excited,
and put the children of the parties concerned out of school. Peace-
T.'ilkers adjusted the matter, but at the next society meeting, the
Immortal announced that the God of War — Kuan Ti {^ ^), was very
angry with the teacher, for his disrespect to the society, and for
joining Foreign Heretics, and had made arrangements to strike him
— the Teacher — dead on a fixed day which was announced. The day
passed, and Kuan Lao Yeh overlooked his appointment, and has con-
tinued to do so ever since. The next year (which wus that of the
famine) the Immortal took offence at the cessation of a limited amount
of relief hitherto afforded by a wealthy family every winter, but
which was now suspended when most needed. He informed his
followers that the virtue previously accumulated had now lapsed, —
being absorbed by the foreigners — and that he himself should appear
among them no more, since which time the Fu Luan Society in that
particular vicinity and within a considerable circumjacent area is
practically extinct.

In the Cultivation of Virtue according to the Fa Luan pattern,
the young man persevered two years. He was by native disposition
a "Doctrine-Lover," and might have long continued to drink in
Immortal wisdom, but for a new factor now introduced. It is a com-
mon practice for the Trustees of temples to invite Buddhist or Taoist
priests to their villages, to read the sacred books, in honor of some
special divinity. Here again Chinese absence of bigotry is conspicuous.
The Managers of a Buddhist temple are not unlikely to invite Taoist
priests to read their books, not with reference to the god to which the

330 sKETCHFjs OF A couis'TRY PAiiisH. [ScptemLcr-

tcmple is erected, but to some Taoist divinity. The Buddhist gods
do not feel slighted, the men (and women) who come to make their
prostrations, burn paper and incense, have an opportunity to distribute
their homage, and nothing in the proceedings appears singular, either
to gods or men. This proceeding is called Ta chiao (J^ @|), and these
■were the assemblages to which a period was put by the transfer of
the Shih chia t^ang temple as already described. Such a service was
lield in the young man's village, at which he attracted the attention
of the Managing Taoist priests, who conceived the idea that he would
make a useful pupil. The application to his father was made through
middlemen — as everything in China must be — and w^as refused, but
importunity, and strong representations of the meritoriousness of the
sacrifice at length prevailed. Yet he did not leave home, but
remained in all respects as before, except that he was a pupil of the
Taoist priests, whom he accompanied on every invitation to read the
sacred books, with which he became intimately familiar. Taoism
teaches that everything is empty, and the young man soon ascertained
that Taoism is no exception. Although styled Rationalism, it would
be difficult to combine more irrational ingredients. He discovered
that his Master could not in the least explain to him the Tao Te Chlng
{'M, % ^)> which great classic and Grand Charter of Taoism was
regarded by the priest as alike useless and incomprehensible. This
was discouraging to a "Doctrine-Lover," but it was moreover apparent
that the chief motive to Taoist priests was neither Reason nor Virtue,
but brass cash, and when he refused to accept his proportion of the
income from the various sacred readings, he was thought eccentric.
The doctrines of the priests were bad, but their lives were worse, and
after a few years' experience, the young man definitely left their
fellowship, and devoted himself to his domestic concerns. Some years
later he made a proposition to the priest of a Buddhist temple a mile
or two distant, to be admitted as a pupil, still with reference to the
" Cultivation of Yirtue." It is needles to say that no one would be
surprised at this transfer. Having in the meantime married, it was
agreed that the young priest should retain his family relations, and
not shave his head. Here he learned to chant the Buddhist sacred
books, which he found, if possible, even less intelligible than those of
his last religion, owing to their being often a mere transfer of Sanscrit
words into Chinese characters. While connected with this temple,
an enterprise was set on foot to repair it. An old priest from another
village was invited to do the talking, the young man was set upon a
country cart, with an incense-table in front of him, and a pair of
rude curtains, together with a brass-idol and a set of the sacred books

October.] SKETCHES OF A COUNTRY PARISH. 331

to be chanted, and the cart was driven from village to village, solicit-
ing funds for the virtuous purpose of repairing the ruined-temple.
The Managers of each village temple pledged their village to a certain
amount, of which it is the custom (perhaps a local one) to jyay only
one half — thus saving both face and purse. Some months of these
excursions, at intervals, sufficed to raise a sum probably equal in value
to $1,000. "With this fund, the temple was put into excellent repair,
and the images reburnished. The young man had abandoned Taoism
because its priests were vicious. He found those in Buddhist temples
at least no better. At the end of three years he forsook his new
master a hopelessly confirmed opium taker, and again M'ent home.
"Every sect has its doctrine, and every grain its kernel." The kernel
of these faiths was found to be musty, and consumed by weevils, and
by no means worth its cost.

While once more quietly occupied with his farm work, a pro-
position was made to the young priest — now expert in the mysteries of
all religions — to become, most appropriately, the keeper of a temple-
to-all-the-Gods, another sample of Chinese Catholicity (^ jy^ J^), in
his native village, for why, said the Managers, should your knowledge
of the sacred books be wasted ? The new position was a sinecure,
with no duties beyond occasionally chanting the books, and an assistant
kept the place in such order as is considered sufficient for Chinese
temples. The endowment of twenty Chinese acres [uwk) furnished a
good living for the family, and all things went smoothly.

At this point, however, entered a disturbing force, to wit, the
Jesus doctrine. The young man's father and grand-father were first
made acquainted with this religion through the keeper of the drug-
shop already thrice referred to, whose capacity for informing others of
the tenets of the new faith, proved, however very much greater than
his disposition to conform to it himself. The young man was very
unwilling even to listen to the new teaching although his elders were
favorably disposed to it. The grand-father died about the time of the
famine, and the father a year later, having been previously baptized.
His death made a strong impression upon his family, whom he ex-
horted to cleave to the new doctrine, which, he declared, surpassed
all others. In consequence, the son looked into the books after his
father's death, and being struck with the contents, soon became an
attendant and at the Sunday meetings. Within a few months, the
younger brother was baptized. For some time the mind of the young
priest was in a perpetual ferment. That the new religion was true,
he could not doubt, but was it practicable ? Six months or more was
this question revolving in his mind, at the closa of which period

332 SKETCHES ov a country parish, [Septembcr-

(Dec, 1879), his decision ^vas taken. Ho gave notice to the Trustee
of tlie temple that he would keep it no longer; took down such images
as he had in his house, together with an enormous Fe {■^), character
on a yellow sheet of paper to which incense had been burned for fifteen
years, with a tablet to Kwan-Ti, and brought them to the Shepherd.
In this resolution to sacrifice a competence for absolutely nothing, and
with no prospect of anything, every member of his family singularly
enough, concurred. His mother favored it, his baptized brother was
naturally delighted, his wife, although somewhat alarmed at the out-
look, made no objection, and his second brother who could not even
read, urged him on. The Temple Managers remonstrated; they were
not only willing to take him back, but despite his heresies they would
have been glad to do so ; so little religious bigtory is there in China.
But the priest refused to be entreated. He declared that after all
his experience of sundry sects and doctrines he was now for the first
time at peace with himself. A good temple-keeper and unobjection-
able priest is not easily found. Hence the strenuous and repeated
efforts made to change his mind. Failing other means, the Managers
sent for his old Taoist teacher who lived at a distance, who came and
labored with his pupil. His arguments were few, but cogent. Do not
go into heresy, sedition, and probable ruin, else you will certainly
lose your soul. The old man sincerely believed his pupil was in
mortal peril, had eaten the bewildering medicine of the foreigner
and would be lost. To these arguments the priest replied, that
during all his years of study of the Taoist classics, no one could ex-
plain anything of their meaning. The temple mottoes themselves
about Origin and First Cause were blank and without significance
when expounded only by the ignorance of the priest. ?the Shepherds,
he informed his Master, were not like the priest. For what the
former said, they adduced adequate proof, and relied chiefly on the
internal witness of every man's conscience. The latter assumed
everything, proved nothing, and lived merely to get all they can, and
keep all they ^ai. In confirmation of his inflexible resolution, ho
broke his incense censer in the temple, in presence of his Master, and
of an excited crowd gathered to hear the debate, and amazed at the
rashness of the act. The master wept over his obstinate pupil who
only laughed at the old man's fears ; the spectators predicted the
youth's speedy death at the hands of Kwan-Fu, to whom, in reply
the young priest extended a specific challenge to do his worst. The
next year his Master, who was the superintendant of a large number
of temples in different localities, again appeared, and reargued the
question, on a practical business basis. He was finally persuaded

October.] sKEfcHEs of a country PAiiisH. 333

that the underlying motive of his pupil must be the hope of a large
amount of money as compensation for the sacrifice he had made. It
was in vain to assure him otherwise, for he knew something of human
nature, especially of that of priests. On the principle, however, of
fighting the devil with fire, he proposed to the young priest to resume
his place as keeper of the Tsung Shen temple, offering him another
temple to oversee in addition, with an endowment of twice as much
land (sixty Chinese acres in all) and the equivalent of about fifty
dollars in money besides. To his undisguised amazement, these
extraordinary terms — offered as a tribute to the young man's previous
good character — were unhesitatingly rejected, and he was told that
five times the money would not prove the least inducement whatever.
It was not singular that the priest should demand what the doctrine
could be, that inspired such obstinacy. The outlines of Christianity
were presented to him, and he was exhorted to take home with him
some little books, and get them read to him — for this charterer of sacred
liturgies, and administrator of temples, could not himself read, but he
refused to look at the books or to touch them. His reply embodies
an incidental explanation of the extreme vitality of the apparently
moribund superstitions of the Chinese. "Well, he exclaimed, " the
doctrine certainly appears to be mighty fine, but it won't do for me.
Why, if I were to go into it, who would look after all my temples,
and what would become of my pupils ? No, indeed, take your books
away." Six months more elapsed, and the temple-of-all-the gods was
still without a keeper, the Managers, according to custom, allowing
the revenues to accumulate. Wild tales had been in circulation of
the sums the young priest was to receive from foreigners for the
pertinacity he displayed. Anxious to regain his services, which
appeared to rise in value in proportion to their difficulty of securing
them, his townsmen made careful inquiries as to what his actual
receipts had been, and what his propects might be. To their intense
surprise, the receipt turned out to be nothing, and the prospects
for the future the same. The ten-acre family farm was the only
support for all. During the summer, the priest was found to have
been hoeing corn at sixty cash per day, and during the Avinter
weaving cloth. Other support he had visibly none. This revelation
led to a change in tactics. He was no longer accused of mercenary
motives, but urged to come back, that he might earn a decent support.
His persistent refusal made enemies of his friends, by whom he is
regarded as a hardened young monster — for after all these varied
experiences he is but little over thirty years of age — and is treated by
many of his townsmen with an indifference or an open contempt, which

334 SKETCHES OF A COUNTRY PARISH. [Septembcr-

he regards with good natured amusement. He has embraced every
opportunity to publish his present religious views, and already has a
few well disposed inquirers among his neighbors. One of these, a
youth of one-and-twenty and an orphan, was discharged from his
situation, because he insisted upon wearing his catechism in his cap,
and conning its pages while he was resting. For the same reason
he has parted* with his sister, and brother-in-law, and stands in an
attitude of self-reliant abeyance, wearing his catechism as a banner,
resolved now that he has bought, as he supposes, the truth, to sell it
not. The duplex aspect of Missionary work has been already the
subject of remark. One is led at times to wonder how any one is
ever brought to accept a doctrine so heavily weighted with disadvan-
tages as that of the Bible, especially in a land like China, where a
threefold cord holds men in spiritual bondage. Yet when individual
instances of the sort just described come to notice, one can not help
asking why they should not yet become common, nor refrain from
reflecting upon their possible consequences. If this young priest
becomes a Preacher, his voice might reach many inaccessible to the
testimony of others, and his pregnant experiences might bid him do
the work of a mighty iconoclast.

One of the great difficulties of mission work in all lands, is that
of securing suitable native assistants. Whatever the Shepherd may
himself accomplish, the chief labor must always he done by his Helpers.
They are his hands, his feet, and his eyes. In some respects it is
perhaps easier to secure native assistants in China, than in any other
country. The Chinese are born talkers, and their capacity for listen-
ing is unrivalled. Amid the thousands of unemployed educated men,
it will prove no difficult matter to find some who are struck with the
peculiarities of the new doctrine, and who are willing to devote their
talents to the task of explaining its tenets to their countrymen — for a
consideration. His apparent success in his quest, becomes the source
of the Shepherd's deepest trials. The Chinese are a .people with a
civilization of their own. At first the foreign Shepherd finds it
difficult or even impossible to understand it, and to the Occidental of
longest experience, China is the land of ever fresh surprises. It
should never be forgotten, moreover, that the Shepherd who is best
informed of the lives and characters of his converts, knows after all,
but the merest fraction of what is to bo known. Whatever his
sagacity — upon which it is as well, by the way, not to place excessive
reliance — there is much which he can no more be certain to interpret,
than a blind man can follow the conversation of the deaf and dumb.
Sincerity is indeed one of the principal virtues of the Chinese ideal,

October.} sketches of a country parish. 335

but perbaps tbere is no country where sincerity is so rare. Thus,
education, customs, and difference of moral standard, combine to
enhance difficulties in themselves by no means small. The convert
who stands before his Shepherd in his study — what does he know,
what can he know of that Shepherd's mental outlook ? The books
about him which fill the library shelves — Histor)*, Metaphysics,
Science, Art, Theology, these are to him as much sealed volumes as
the roll of the Apocalypse. Ho has no ideas, and no beginnings of
ideas corresponding to their rich and varied contents, so full of mean-
ing to one who holds the key. He lives in a different world from his
Shepherd, and their lives touch only at the religious point of contact.
A Shepherd may indeed contrive to take corameudably good care of
his flock, without in the least knowing what a sheep thinks, nor the
complex motives which govern his acts, but he must bo prepared for
the unexpected and must look for the unforeseen. A Missionary who
begins a new work with native agents of whom he has no experience,
resembles an amateur chemist experimenting with unknown substances,
some of which will, and others of which will not, combine, and there
is no reason to be surprised at occasional explosions.

Scarcely any social instinct seems more deeply ingrained in the
Chinese, than the dread of giving offense. It covers all sins of omis-
sion, from the silent contemplation of an act of pocket-picking, up to
misprision of treason. It vitally affects the relation of Helpers to
each other and to the members of the Church, and until done away,
will apparently prove a secure barrier against any valuable form of
Church self-government. Dr. Johnson is reported as responsible for
the dictum that the most difficult thing in the world to secure is a
fact. There are times in Chinese Church history when it would seem
as well that there were no facts to be secured. Two of the Helpers
who have been prominent in the work in this field, deserve brief
notice, one of whom has already been mentioned as the first made
convert. For thirty years he had bee4i in sundry sects, being a confirmed
and incurable "Doctrine-Lover." By the time he entered the
Church, he was in middle life, widely known and generally respected,
but without much education. He was the factotum during the famine
relief, and has been a factotum ever since. His acquaintance with
men, knowledge of almost every variety of practical matters, unfailing
good temper, and unwearied diligence, have been invaluable. It is
never safe to guarantee the characters of one's native assistants, yet
it should be said, that although this man can narcotize an audience
in a summer afternoon more swiftly and more surely than almost any
other native assistant, there is no known evidence of any deviation

•336 SKETCHES OF A COUNTRY PARISH. [Scptemter-

from veracity or integrity in the six or eight years since his employ-
ment, during which time many thousand dollars have passed through
his hands in famine relief and otherwise. No man can occupy a
position of this nature, without becoming a marked character, often
misjudged alike by the heathen without, and by his brethren within.
The other individual is in every respect a contrast. A Confucian
scholar, he took the degree of Flourishing Talent at the age of twenty,
and then wasted above twenty years more in vain efforts to take
something else. He had been for years a school-teacher, and had
passed through the ordeal of examinations more times than he could
remember, when on his return from one of these excursions to Peking,
he wandered into the chapel at Tientsin, where he afterward received
baptism. Although less than two years in connection with the work
in Shantung, he has exerted a remarkable influence. "An Elephant
must be caught by Elephants," says the current aphorism, and this
man of Confucian lore, polished manners, gentle suavity, and imposing
presence, was the very instrument with which to allure Confucian
Elephants, although in the end very few of them did not again break
loose. But it was on the common people tliat such a man has the
strongest hold. With a wave of his supple wrists, he could silence a
yard full of turbulent boys. With a mouthful of quotations, he could
set a room-full of adults agape, and keep them so for an hour. His
knowledge of Scripture was extensive, and in aptness of illustration,
combined with quickness of perception, and felicity of phrase, he was
alone with no second. Scarcely less pre-eminent were his qualifica-
tions as attorney-at-law. He knew all about yamens — could write
petitions, dictate procedures, and advise as to what should next be
done in any given case. He was a legal Oracle. His temperament
and disposition fitted him to be a go-between in every variety of
emergency. In brief he became, in a few short months the sine-qna-
non of the work in Shantung. As the school-boys' definition of salt,
described it as what spoiled the potatoes when you did not put it in,
so the popular conception of this useful Helper might be said to be,
that he ruined everything in which he had no hand, merely by his
absence. Yet this man of erudition and sagacity, knew nothing of
business. He had once been something in a Chinese Bank, with no
other success than allowing himself to be reduced to penury by frauds
which he never suspected. He could not travel without a convoy,
and he always proved somewhat more difficult of transportation than
a corpse. He could not cook himself a meal, though he starved in
penalty. He could not even mount a donkey, without one man at
the head-stall and another at the stirrup, and when once mounted,

October.] sketches op a country parish. 337

he was as helpless as an Indian traveller in a homJah. But worse
than all these combined, this ex-banker, and cosmopolitan Confucian
Christian convert, knew absolutely nothing of — money ! Except this,
to wit, that it is very necessary, and that he himself never had
any. The process by which this Chinese skimpole contrived to run
himself into debt forty fathoms deep, with the vainly struggling
Shepherds, would perhaps make angels weep, but the present reader
would not probably care for it, and he shall be spared its infliction.
The Helper in question has been already likened to an Elephant.
There is a story of one of these quadrupeds on a railway-train, who
stretched down his proboscis into the tender, and draiik up all the
water, bringing the train to a stand-still. In like manner in this case
it became necessary to get rid of the Elephant, before the procession
could move on.

The importance of establishing training classes for the instruction
of such Church members as give promise of future usefulness, is
generally recognized. Yet the work is not without grave difficulties.
In a country where multitudes of the highly intelligent are among
the miserably poor, the temptation to secure comfortable rations for
a winter, under cover of studying doctrine, is often irresistible. "The
tiger's heart is hidden by his hair ;" who is to decide who will and
who will not prove to be a chosen vessel ?

One man of good abilities within a few months of his baptism,
returned his copy of the New Testament with a sort of ode of his own
composition, indited upon the cover, of which this was the refrain :
" Since the doctrine they teach is so true, how is it my claims are
neglected ?" It is superfluous to observe, that this was the last ever
heard of him, or his claims. In another instance a young man, once
a school-teacher, had studied for some months at two different times.
When the class was broken up, he rather reluctantly returned to his
home, and the case was tersely stated by his old grand-father, who
was as dissatisfied as the rest of the family : " What ! two winters
wasted in study, and still not fit ?"

To some of the difficulties in connection with Sunday worship,
reference has been repeatedly made. Where sects abound, the
custom of meeting in private houses, and of fixed contributions to aid
in defraying general expenses, is already established. To transfer
these habits to Christian uses, might appear a comparatively easy
task, but in the item of contributions at least, the reverse is the general
experience. It is an instinct of human nature to endeavor to get
something for nothing, and while old superstitions seem to be almost
automatic in their exactions, any remote approach toward self-support

338 SKETCHES OF A cx)UNTiiY PAiiisH. [Septcmber-

in Christian Churches is at the price of long and patient cultivation.
In the matter of meeting places also, the path is not altogether smooth.
The man who offers his house, is not perhaps the man to whose house
his neighbors care to go, but a meeting once begun, it is difficult to
change without giving offense. Private quarrels, everywhere abundant,
and generally unmanageable, will keep some away from almost any
place that could be chosen, and Chinese notions on the subject of
total separation between the sexes, do not facilitate matters. As the
meeting grows larger, the perplexities increase, and he who invited
the gathering is not infrequently anxious to get rid of it. Chinese
.conceptions of hospitality are likewise a standing menace to the
stability of services once established. Tiio householder must bo
perpetually "roasting water" for tea, and it will be well if the
temporary chapel be not rather a smoke-house during the hours of
meeting. The question of providing fuel, of tea-leaves, nay even of
the water itself, has been known to excite bad feeling, and break up
an appointment altogether. It would appear, at times, that the mere
item of benches alone, could scarcely be the cause of more annoyance,
were they leased for the occasion by Satan himself. In the country
districts, the people are accustomed to three meals a day. That he
should take with him merely a little dry lunch, seems to an average
Chinese, a suggestion truly amazing. To pra^termit a meal altogether,
is to outrage the finest feelings of his nature. Yet no man who
opens his house for a meeting, can provide a dinner for all those who
attend, while on the other hand calmly to eat one's own food in the
presence of a house full of friends, neighbors, and fellow Christians,
who are passive spectators, is to do violence to the Five Constant
Virtues and to all the Proprieties. To an Anglo-Saxon, these obstacles
appear trifling, and possibly beneath notice ; but the Chinese are not
Anglo-Saxons, and to the Chinese these trifles and others like them,
are smoke to the eyes, vinegar to the teeth, gravel in the slioes, and
wasps in the hair. Patient perseverance in a judicious enlightenment
of the young Churches, will in time, overcome many of these impedi-
ments, but the task is not one of rapid execution. There are special
difficulties in China connected with female converts. If the male
members of their families are still heathen, no check can be put upon
the persecution which the latter may inflict, and the former suffer.
In this region, such persecution is happily quite unknown. Domestic
duties, however, often effectually prevent the appearance of the
women. A small boy yelling under a window that it is time to go
home and get the dinner, will perhaps cause the sudden disappearance
of a room full of women in the midst of a Communion service. The

October.] SKETCHES OF A COUNTRY TARISH. 33 9

age of the old women, the youth of the young, and the bound feet of
all, make it difficult for any of them to go to meetings at a distance,
and, as a rule, they will seldom go beyond the nearest village. At
times, a disposition is developed in each several hamlet to become
itself a place of meeting, which is of course, on every account
impracticable, whereupon the members, if they can not have a service
all to themselves, decline to go at all. The listening capacity of the
Chinese has been remarked, but everyone of the least experience is
aware that no effectual order can be secured until the innate instinct
of perpetual sipping of tea, and smoking of pipes, has been teipporarily
throttled. The women are often an exception to the respect apparent
for decorum. Many of them come to the meeting staggering under
the weight of children half as large as themselves, who have never
been governed, nor even in the least restrained. The women them-
selves too, have never in their lives been placed in any circumstances
in which they were unable to use their tongues as long and as freely
as they pleased. The whinings of the children, and the chattering of
their mothers are, except after long effort, alike irrepressible. It will
be fortunate if some woman docs not excite the laughter of her com-
rades, by a facial contortion upon receiving the Communion wine, with
the audible remark, that it tastes likes pepper ; or if in the midst of a
prayer, the master of the house do not roar at a bean-curd pedlar in
the street, that it is the Lord's day, and he may as well jog on! The
experienced reader will not, however, infer that because the Shepherd
has in his flock one man who does not happen to care for bean-curd
of a Sunday morning in prayer-time, any approach has been made to
a settlement of the hard question how that day should be kept in
China. Rains and dust-storms will of course lessen or at times entirely
prevent attendance on services. " When it blows — one half ; when it
rains — none at all," says the adage, and it is vain to attempt to alter
the habits of a nation which goes about with uncovered heads and
with cloth shoes. The struggle for existence is keen, and often doubt-
ful. By far the largest number of Church members come from the
poorer class. Few employes in shops, or school-teachers, can regularly
absent themselves a seventh of the time, without losing their sub-
sistence, and often to their own undoing. The periodical Fairs are a
great obstruction to any form of Sabbath keeping. "With many, the
week's earnings are involved in that single day, and, like the man in
the parable, they "can not come." Farmers also have their emergencies
— planting time — wheat harvest — fruit gathering, when the orchards
must be watched every hour for weeks — and cotton picking. When
these obstacles are so powerful, that even in Christian Vermont and

340 SKEtciiEs OF A COUNTRY PARISH. [September*

Minnesota, men are found harvesticg on Sundays, as usual, is it to b|
wondered at that the like difficulties in China are so strongly felt ?*
In Shantung, especially the number of those who can read is but iJ
small fraction of the whole. How shall the totally uneducated mea,a
and all the uneducated women spend their Sundays ? Doubtless wf
must aim at an ideal, and doubtless Christianity can settle as man]
problems as it raises, but when and how, it is by no means easy
foresee. Some of the embarassmeuts to which allusion has been madej
apply to the question of the conditions upon which members shoulc;
be received into the Church — a question perpetually discussed, anc
yet always wide open. The hope of gain, as a possible motive tc
seeking Church membership, especially in localities where famine relief
has once been distributed, must of course be always in mind ; yet car«
in confining whatever may be expended in charity, to the smallest
sums, and then only to the very poor, combined with unweariec
exposition and illustration of the function of Christianity, will in timo^
do much to make the matter plain even to the dullest apprehension.
A man of a selfish grasping temper, who had prepared a long list oi
nearly an hundred families, and embracing more than 330 names, all
of whom were ready to " follow Jesus," disappeared the moment he
was sure that the Jesus doctrine was " hollow," and enlisted under
the Romanists, who made him happy by taking his house in pawn for
ten thousand cash. Avarice is indeed a malarial poison, in China as
elsewhere, but can it be more prevalent than for example in Syria,
among the Arabs and other nationalities, where, as Dr. Thompson
informs us, one's religion is regarded as of course a matter of barter,
like a horse or a farm, and that after an experience of twenty-five
years he could not recall a single instance in which an inquirer was
not at first influenced by avaricious motives.f It is not strange that
the doctrines and phraseology of a religion so at variance with all
Chinese modes of thought, should occasion, at the outset, much per-
plexity, especially to the uneducated. Thus, where the expression
Sheng Lhig (^ H) is used for the Holy Spirit, it is perpetually con-
founded with the Soul Ling Ilnn (^ ^); the Scriptures Sheng Ching

* Statiatics which have beeu collected in recent years, with a view to ascertain the
number of actual Church goers iu several of the larger cities of the United States
by means of a simultaneous count iu all the Churches, go to show that the
attendance at any one service is rarely more than oue half of the whole number
who consider themselves as counected with the congregation. In one congrega-
tion, for example, the minister's written list of families showed over 800 persons
who counted that their Church home, yet the actual attendance was less than
600, and one third of these were B^^anger8 or persons not identified with the
congi-egation. Facts of this kind should not bo overlooked when the initial
difiioulties of establishing regular religious services in China, axe the subject of
consideration.

t Land and tho Book, Vol. If. Ch. xxvii.

October.] SKETCHES OP A COUNTRY PARISH. 341

(|g lH) are classed as one of the Trinity ; it is the undying soul which
yet is raised from the dead ; Jehovah was transmigrated into Jesus ; at
the creation of man, God blew eight breaths into his nostrils (A P^)»
or as one lad more plausibly observed one breath, making one soul,
adding that had he blown twice more, that would have made three
souls (H ^)- According to the current notion, the good go to heaven
and become spirits (j^ f^) and fairies (j^ fjjj), the bad fall into the
river Styx {NaiHo) (^ fj^); it is useless to pray except before meals —
though these are not the occasions, it would be supposed, in which
Chinese most require supernatural assistance ; Christ died for the
world on a grape-vine frame (a confounding of the expressions in the
catechism p^ii t'ao chih tzii (^ ^ ^ ■^), with shih tzu chia tzu (-f* !^
^ •^). This was an old man's exegesis of the Trinity : — The Father,
one (— ); the Son, two (Zl); the Holy Spirit, three (H) ; but still,
(drawing the perpendicular stroke) only one Lord (i). "What do
you ask me?" said an old woman. " Who is it that I depend on?
At my time of life and no son, what should I depend on but on
the Lord?"

Of persecution there has been, thus far, little or none. Occa-
sionally a school-teacher is ordered to abstain from attending Sunday
services, or lose his situation. Members of a family not infrequently
meet opposition and contempt at home. The Chinese practice of
living, several families in a single court-yard, acts as a constant and
powerful check to the timid, all of whose movements are known and
marked. One old woman walked several miles to revile the teacher
who had educated her son, and then drawn him into this foreign
superstition. The general attitude, however, is either one of indifference,
with the admission that the doctrine is good for those who have the
time and taste for it, or that of inquiry. The population is excessively
dense, with villages on the average less than a mile apart, and the
distance to which some glimmer of the Gospel light penetrates in
every direction, is very great. The hold of idolatry is by no means
powerful, yet there is a wonderful momentum in even this apparently
spent force. Many gods are annually destroyed — generally paper
ones, as the people are too poor to own brass idols. Rolls of these
paper divinities are from time to time sent in. One man listened for
a short time to the first impeachment of idolatry he had ever heard,
and then went home, took down his gods which were painted on a
large sheet of cloth, boiled the stuff to remove the coloring matter,
and had it made into a wadded garment. He has not embraced
Christianity, but he has abandoned superstition. Reject the false,
embrace the true (^ ^ |f ]^), says the familiar phrase. The first of

542

SKETCHES OF A COUNTRY PARISH. [Septeinber-

these if not always easy, is at least not always difficult, but the second
is a totally different matter. The mental attitude of many Chinese
toward Christianity, may be illustrated by the mental attitude of
Occidentals toward the cremation reform. The objections to the
practice of sepulture are many and cogent. Why, as Lord Palmerston
pithily inquires, should we make so much of the privilege of being
decomposed under the feet of those who survive us ? The space thus
withdrawn from useful purposes is extensive, and constantly increasing.
City cemeteries are a fruitful source of plagues, and to bury city
residents in suburban or rural localities, involves an expense to which
there is no apparent limit, so that only the rich can now afford to be
buried. Let the practice of cremation become general, and all this
waste is checked at the fountain head. An abrupt period is put to
the revolting crimes of grave-robbing, and body-snatching. Earth
returns to earth, and ashes to ashes, in the shortest and most effective
method, no longer by festering corruption but by fires of purification.
Such arguments as these might be urged by the advocates of cremation,
nor is it easy to see how they could be answered. " And what did
the world say to your paradoxes?" asks the Vicar of "VYakefield of his
son, who had endeavored to startle the Parisians by his publications.
" The world," was the melancholy reply, " the world said nothing to
my paradoxes." The world, as a whole, makes the same eloquent
reply to the cremationists, and goes on quietly decomposing under
the feet of the survivors, as if no other method had ever been
conceived possible. Heathenism is riddled with Christian shot in every
direction. Idolatry has no longer a leg to stand upon, yet there it
stands, all the same as if it had. The same instinct which leads men
to go on burying their families in the good old way, leads the
Chinese to go on as their fathers and grandfathers did before them.
It may not, perhaps, be the best possible way, but it is the only way
which takes any hold of their natures, and therefore they walk in
it to the end.

The causes of the comparatively rapid development of the work
in this field are, humanly speaking, simply persistent efforts to follow
up the opening providentially offered by the famine and the famine
relief. Within the three years since that relief began, the field has
been visited by laborers from nearly every station in the mission, and
work for women by Missionary ladies has been a prominent feature.
The aggregate of Missionary effort has been the equivalent of the
constant presence of one person all the time, but this work has been
conducted at such disadvantages of distance, that the mission in the
Spring of 1880 resolved to open a new station, which is at once to be

October.] SKETCHES OF A COUNTRY PARISII. 343

occupied. The number of Church members at the close of the Mission
year — March 31st, 1881 — was somewhat over three hundred (about
one-third of whom are women), and had not been increased within
the preceding twelve-months. These members are scattered through
more than sixty villages, almost all of which are situated in one hsieti
district (,g,J[^), (nearly all within two hours' ride of the central station),
and but three villages have more than twenty members each. It is
safe to say, that in two-thirds, if not three-fourths of the villages
within this small space, Christianity has no visible hold at all. For
nearly twenty years Missionaries had been preaching in North China,
mostly in chapels, and on the streets. The famine opened to inspec-
tion private houses by the ten thousand. Probably more Chinese
families were visited by Missionaries during the year of famine, than
by all the Protestant Missionaries that ever lived in China, during
the two generations since Morrison first came to this inhospitable land.
It was something to unlock so many doors with the famine key ; it is
infinitely more to lead those who felt the famine to feel now a hunger
for the bread of life. No work could be more important, and few, it
would seem, more promising. It was the celebrated Andrew Fuller
who exclaimed: ''"We have a gold-mine in India," and it was "William
Carey who responded : " I will go down, if you will hold the ropes."
Every successful mission is a gold-mine. The expert geologist is able
to ascertain, from superficial indications, whether the expense of sink-
ing deep shafts will be compensated by the probable yield. The most
experienced Missionary miner often finds himself at fault. Fields
M'hicli have been long worked, and in fact already abandoned, have
sometimes eventually yielded the most abundant treasure, while others
upon which enormous pains and expenditure have been lavished, have
seemed to turn out little but iron pyrites and disappointment. When
miners are simply prospecting they scatter. AVhen a rich lead is
struck, we know what happens. We have seen vast continental
areas populated in a single year. The history of California and of
Australia, is the history of the Children of this World, who are,
in their generation, wiser than the Children of Light. Tliere are
missions whose laborers are dispersed over enormous spaces. Some
have toiled all night arid caught nothing, while others are vainly
struggling to drag to land their heavy nets. Is this wise Missionary
fishing ?

Half a score of Protestant Missionary Societies are laboring in
the adjacent provinces of Shantung and Cliihli, with no division of
their fields, scarcely any common point of contact unless it be that of
intersection, and with the slightest possible knowledge of each other's

344 A SKETCH OF THE LIEN-CHOW KivER. [September-!

methods or success. Are we to infer that the ideal of Missionary'
mining is attained, or must we perhaps conclude that it is not in ther^
least in sight ? At present the need is not so much for opportunities^
as for a sanctified sagacity which shall lead to the wisest use of the;
opportunities which already exist.

A SKETCH OF THE LIEN-CHOW RIVER IN CANTON PROVINCE.
By Rev. B, C. Henry, M.A.

rpHE province of Canton is not so devoid of variety and charm in
natural scenery as those whose observation has been restricted to
the southern and eastern portions might suppose. It has revealed its
rarest beauties to the eyes of but few from the outside world ; and
still has many untrodden paths in its sylvan retreats and mountain
fastnesses which invite the lovers of nature to exploration.

For the sake of distinction in describing the scenery, we may
divide the surface of the land into four sections or groups. The first
of these represents the broad alluvial plains with their rich fields
under perpetual cultivation, supporting populous cities and wealthy
communities. Though dull, monotonous, and inexpressibly dreary to
those whose eyes are compelled to look across them from month to
month, yet these plains form the great fountains of Avealth and arc
the sources of supply for the numerous wants of the crowded millions
of the province. The second division is composed of the hills that
rise in undulating ridges along the water-courses or form the smaller
water-sheds of the numerous minor streams that unite in the large
rivers. They relieve the monotony of the plains, but are mostly in-
nocent of any picturesque beauty, being stripped of their primitive
forests and left utterly bare, or covered only with long mountain grass
which busy hands annually cut away and carry off for fuel. Their
utter barrenness soon wearies the eye, and the mind turns for relief
from the actual picture to one painted by the imagination, in which
these smooth bleak hills are covered with trees and verdure, while
flowers and rich foliage gladden the eye and cheer the heart. In the
third division we place the isolated groups of hills and mountains —
such as Loh-fow (B^l Sai-tsiu (W ^1), Tcng-u (if f^), Fi-loy
{^ ^), and others. These are bright oases scattered here and there
through a land otherwise uninteresting. Their intrinsic charms are
enhanced by contrast with the surrounding monotony. Their rocky
cliffs, their wooded slopes, their sparkling waterfalls, their cool and
fern clad glens, vocal with the songs of brids, combine to form most

October.] A SKETCH OF THE LIEN-CHOW RIVER. 345

inviting retreats, where toil and care may be for a time forgotten.
But it is in the last division that our province rises, in the beauty
and grandeur of its scenery, to the level of those justly celebrated
portions of the globe, where nature is seen in her sublimer phases.
The mountain ranges that rise along the northern and western borders
and whose approaches extend for many leagues into the province, are
filled with every variety of mountain and woodland scenery. In this
region lies the subject of our sketch, the Lien-chow lliver, which
rises in the extreme north-western corner of the province and flows
down one hundred and twenty miles, through a country of wonderful
beauty, until it joins the waters of the North oi Ching {\^) river, at
the foot of the "Blind Bay" pass. The mouth of the river is reached
after a journey of one hundred and eighty miles by water from Canton,
which journey may be considerably shortened by taking the overland
route to Shck Ivok. The last twenty miles of this journey on the
North River, by the increasing height of the hills and their closer
proximity to the river, give promise of what is coming. As we enter
the narrow stream of the Lien-chow Eiver, which flows out between
bulwarks of mighty hills on either side, we soon find ourselves hemmed
in by mountains that come down to the water's edge ; not continuous
chains, but rounded hills and peaks, with valleys and ravines inter-
vening, down which flow brooks of clear and sparkling water. These
hills are fairly covered with a young growth of pine and other trees.
At the foot of nearly every hill, and at the mouth of every little
stream, are anchored large wood boats, which, during the dry season
especially, gather their cargoes of fire-wood for transportation to the
south. The river winds continuously and reveals itself only in short
sections. Each turn in its course introduces some new object of
interest and throws fresh light on those already seen. As we pass
along the foot of some steep, pine-clad hill, on the one side before us,
on the opposite bank stretches a rich grove of graceful bamboos,
whose glistening ferns and verdant plumes present a picture one
never ceases to admire. A walk through such a grove with the
ground softly carpeted with the delicate leaves is a real solace, after
a hot and tiresome day. About two miles from the mouth of the river
we find a very small stream coming in from the south, and following
its course between the hills for nearly half a mile we come to the
"Three Wells Fall" (H ^ JfC), where the stream, broad and shallow
above, gathers its waters into a narrower space and falls about
fifteen feet into three circular bowls or wells which it has worn for
itself in the black rock beneath. Impatient of restraint, it boils and
foams, lashing the smooth sides of the narrow enclosures, until it

346 A. SKETCH OF THE LiEN-ciiow RIVER. [Septcmbcr-

cscapes into the transparent pool a few feet below ; from which, after
pausing a moment to recover its strength, it starts again on its musical
journey down to the river.

Another mile up the river brings us to the market town of Ha-
po (f ^), which is reached by a narrow foot-bridge over a small
stream to the east, and is walled in by a fine grove of bamboos to the
north and west. For some distance beyond this the river Hows
between hills of red clay soil which arc streaked with the marks of
numerous land slides, and are covered more or less thickly with trees
and shrubs. Some of them have patches of cultivated land extending
to their very tops from which a meagre crop of maize or pea-nuts
reward the toil of the husbandman. Numerous lime-kilns appear
in the groves along the banks, and here and there small stretches of
level land arc carefully prepared for the cultivation of rice. Passing
several insignificant hamlets, we come, after five miles travel, to
Sui-she (>J> ^) market, which is distinguished by a grove of tall pines
that rise behind the village. Two miles beyond this, a stream of
some importance called Wong-chai-shui (^ Iff y}^), flows in from the
south-west. Its length is about forty miles, and scores of little light
draft boats bring down wood and produce from the hill-country through
which it passes. Tliree market towns on its banks afford centres of
trade for the people. And a monastery on a picturesque hill near
Shui-pin {y\< j^), the first of those markets, supplies the religious
element. The people in this valley are all Puntis. The dress of the
well-to-do women, of whom I saw a number, is somewhat like that of
the Tartar women in Canton. The upper jacket is long, reaching
nearly to the feet. Thftir feet, while bound, are not compressed into
such a painfully small size as is usual in the southern districts, and
not to such an extent as to interfere with their walking. Leaving
this stream we are soon in sight of the first group of limestone hills,
which rise black and craggy in bold contrast to the smooth undulating
hills of a softer formation near by. One huge cliff partly overhangs
the water, and underneath its projecting side, just above the surface
of the water, is a peculiar formation in v^diich we vainly look for a
resemblance to an "inverted bonze," which is the name it has received
from the natives. On one side of the cliff is an extensive limestone
quarry, and the gleam of the freshly detached limestone flashes out
among the shrubs and bushes. At this point the river makes a long
detour, while the foot-path crosses a depression in the hills and
shortens the journey by several miles. Both routes are full of interest;
we take that by the river first, and leaving the jagged, pointed peaks
of the limestone cliffs, are soon among the smooth roundeil hills again

October.] A SKETCH OF THE LIKK-CHOW RIVKU. 347

as we enter the Pak-yeuiig-shui (^ ^ 3};) Pass. At the foot of this
pass we come to the first of the many rapids that are the most serious
obstacle in the way of travel up this river. The pass we enter is
about five miles long and is in the form of a semi-circle. Its beauty
is of a quiet shade ; no rocky cliifs, no sombre forests, but smooth,
grass clad hills, over which the shadows of the passing clouds chase
each other, and a dreamy feeling of forgetfulncss steal upon us as we
watch them. Over the brow and down the precipitous side of every
hill facing the river is a deep and well-worn track, down which the
bundles of wild mountain grass are shot, to be gathered below and
carefully stowed away for fuel. On the southern side of the pass
the arc of the semi-circle is scarcely broken ; but on the northern side
it is divided into equal segments by a stream of clear and limpid
water, whose existence is unsuspected until we come directly abreast
of it; the reason for this being that a low hill lies almost immediately
in front of the opening in the hills through which it flows, shutting
out the view of it from the east and south. It is a beautiful stream,
deep and cool, with numerous rocks rising in its bed. As we follow
its course through the notch in the bills, we find it flows through a
picturesque valley, broadly open to the north, but walled in on the
east and west by rocky cliffs of igneous formation, and running to a
sharp point at its southern extremity. In this valley are five or six
villages, and the small market town of Chuk-t^in (fj" g), where an
interchange of commodities among the people is accomplished, once
in every five days. At the head of the pass another set of rapids
detains the traveler and alluw him time to examine a temple in the
midst of a grove of trees on the northern bank, before he makes liis
entrance into the broad and fertile plain of Sai-ugau-t'am (W -^ {^),
in the centre of which is a market town of the same name, nt which
the foot-path referred to above comes down to the river again. We
go back to where this path leaves the river on the other side of the
hills and follow it up the mountain. In a short time we are in an
amphitheatre of hills, with perpendicular peaks on all sides, rocky,
jagged, full of rifts and crevices, and covered with verdure wherever
a handful of soil affords sufficient hold for the roots. We ascend
several hundred feet before we reach the pass in the hills, beyond
which the road begins to descend. From this picturesque pass, flanked
on either side by piled up masses of rock, of all shapes and dimensions,
we look out upon the plain of Sai-ngau (|f ^) which is in shape like
a round basin about six miles in diameter, encircled on all sides by
hills. It is a charming picture, the whole plain being under cultiva-
tion, the fields of rice, sugar-cane, pea-nuts, etc., yielding a fair

348 A SKETCH OF THE LIEN-CHOW RIVER. [Septcmber-

increase. Villages, with their leafy fringes of evergreen hiding the
squalor and unsightliness as with a mantle of charity, dot the plain in
all directions. The river makes an extensive sweep through it.
Entering from the north, it flows first south, then east, and turning to
the north again, departs through the pass just described. The plain
is peopled by an enterprising colony of Ilakkas. The stockade
villages, forts and barricades in the mountains bear witness to their
struggles in the past, while the decay and disuse of these means of
defence point to the' peace and quiet that has come to them in these
later years. The people are civil and even polite to the stranger.
They listen with evident interest to the preaching of the Missionary
and buy Christian books with great readiness. Descending from tho
pass the road leads us along the base of some wonderful hills that rise
abruptly to a height of several hundred feet, the whole sides of some
of them being covered with a tangled mass of vines and shrubs, with
ferns of rare beauty hanging gracefully from the crevices. Turning
into a side path that leads up a depression in the hillside, down which
a mountain brook tumbles, we find a fort still kept in good repair.
A precipitous wall of rock on one side and a broad ditch on the other
make it comparatively secure. Its white walls render it a conspicuous
object for a long distance and give it the appearance of a temple
rather than a fort. A short distance beyond this fort, on the main
path, we come to an opening in the hills from which a small brook
issues, l^ntering the valley that extends to the south-east at this
point, we soon come to the "Clear Cloud Cave" {^ ^ ^), which
opens on the southern side of the hill and extends nearly one hundred
yards into the solid rock of which the hill is composed. "Whatever
charms it may once have possessed have been obscured by the smoke
and debris of idolatrous worship. The people evidently regard the
cave with superstitious reverence ; for, on each of the two occasions
when I visited it, we had scarcely reached the place before a crowd
of people, warned of our approach by some one on the look out, had
gathered, and were performing their genuflections, offering incense
and sounding the bell and drum, evidently with the design of putting
their patron deities on "the alert to counteract any evil schemes we
might have on foot. There are several smaller caves in the adjacent
hills, and report places a large one in this vicinity, but its exact location
is a matter of doubt. There are remains of ancient mining operations
made in search of precious metals in these hills, and the people declare
them to be stored with rich treasures which fear of disturbing the
geomantic equilibrium prevents them from making any effort to secure.
After traversing this plain by boat or on foot, we come to the "Seven

October.] a sKF/rcii of the lien-chow river. 349

Li " pass (-(^ H j^), which lies directly north and south. Its name
indicates its length, and the deep, placid water flows through it with
scarcely a ripple on its surface, until its stream divides a short distance
below, at the head of a small island, and falls noisily over the pebbly
descent of some rapids. The walls of this pass are composed of
mound-like hills, without trees or shrubs, brown and barren in the
Autumn and Winter, but beautifully green in Spring and Summer,
when they look like great emerald cushions, soft and inviting.

Emerging from this pass, we enter another broad plain which
centres around the large town of Hom-kwong {\^ 5t), whose towers
appear in sight soon after we pass the little market village of U-tsui
(,ffi 1^). As the boat comes opposite the town, we find further progress
barred by a bridge of boats, chained together and stretching across
the stream. This bridge is in aid of the Custom House, and prevents
the passage of boats up or down until an examination has been made
and the requisite permission granted. Sometimes the throng of boats
is so great that a delay of many hours has to be endured ; but usually
upon presentation of his passport, the foreigner's boat is allowed to
go on its way without detention. Hom-kwong {\^ ^) is a town of
perhaps 20,000 people, who, on the advent of foreigners, are curious
to the extreme of rudeness, and are said to be rather quarrelsome
among themselves, a proof of this being shown us as we passed up the
river one day and saw a number of men, in a house that projected
over the water, in a state of great excitement, pelting a boat that
passed beneath them with stones, while the boat people responded with
whatever missile came nearest to hand. The Roman Catholics have
a mission station here and a considerable number of adherents. The
American Presbyterians have recently secured a place in which
to begin work in the town. Within a radius of ten miles there are
six or seven market towns, some of them of considerable importance.
The extensive plain, lying cliioHy on the north side -of the riverj is
given up to a great extent to the cultivation of sugar-cane, from
which the sugar made is said to be of a superior quality.

Proceeding on our journey up the river, and ascending several
rapids we pass the market town of Sam-kong (^ ^), and after ten
miles travel, enter the Wong-mau (^ ^), or "Yellow Reed" Pass.
Just below the pass, on the north side, is a striking group of hills-; a
dozen peaks or more of as many shapes clustering together, suggesting
such names as " Sugar Loaf," " the Sphinx," " tbe Lion Couchant/*
etc., to characterize them, as they appear from different points of
view. They are well worth half a day's exploration or more, if the
traveler has the time to give, being full of caves of remarkable

350 A SKETCH OF THE LIEN-CHOW BIVER. [Septcmbcr-

formation, and covered with a vegetation of great variety. White
and tiger lilies deck their sides in the proper season. Orchids, ferns,
and an astonishing variety of creepers, add interest and beauty to the
ever varying scene that moves before the eye. Through this interest-
ing cluster of hills passes the foot-path from Sam-kong (H tC) to
Tai-wan (;^ '{^), the passage over which affords a pleasant relief from
the tedium of boat travel to those who are equal to a ten miles walk
and clamber over a mountain path. Just before entering the pass,
our attention is directed to a rocky prominence overhanging the water,
where it flows deep and tranquil before descending the rapids. Its
rides are full of holes in which great numbers of birds find shelter
and fill the air with their noisy chatter as they come home in the
evening. On its summit are several houses in a position that the
lovers of a breezy situation might envy. The ** Yellow Reed " Pass
has no striking features to distinguish it ; the hills are smooth and
regular ; the waters deep and quiet. It is a favorable place for
fishing with cormorants ; and the effect produced by the light bamboo
rafts of the fishermen, with their flaming torches, passing under the
dark shadows of the hills in the stillness of the night, is very striking.
Beyond this pass, the level space of cultivated land on either side of
the river widens again, broken into by hills on the east and north,
and walled in b)' a semi-circle of higher bills, rising one above the
other to the south and west. Set against the background of these
hills is the market town of Ma-p6 (^ jp), whose well preserved
stockade, fronting on the river, gives it the appearance of a small
walled city. The hills that rise behind the town are very fine, some
of them being covered with trees to their summits, presenting a rich-
ness of vegetation and a variety of scenery that attracts one irresistibly
toward them. Half a mile up the river from Ma-p6 (J^ jp), passing
over unusually stiff rapids, we come to the town of Tai-wan (^ j^),
situated, as the name indicates, on the great bend which the river
makes at this point. To the east of the town is a beautiful hill, thickly
wooded, with temples among the trees ; at the foot of this hill a small
stream of wonderfully sweet and clear water comes in from the north.
So cold is the water, that in August it was scarcely comfortable to
bathe in, showing its source to be in the deep, perennial fountains
that well up from the base of the grand old hills piled in huge masses
to the north. The scenery about Tai-\v6.n (^ |^) is simply charming.
All the varieties of woodland and plain, of hill and mountain, of
river and brook, the quiet charm of cultivated fields, with occasional
glimpses of the world beyond, which the passes at either end of the
great bend shut out, combine to make it unusually attractive. The

October.] a sketch of the lien-chow river. 351

people are, for tlie most part, civil, although capable of great insolence
and even violence, as has been proved on more than one occasion.
The population of the town is about 10,000. The Romanists have a
mission here, with a foreign priest re.-iding in the town.

A short run from Tai-wau (^^ [^) bring us to the Sam-hap
(H ^) Pfi^S the dividing line between the Ying-tak (^ ^) and
Yeung-shan (1^ ill) districts. A roaring rapid impedes our progress
below the pass. This being conquered, we soon enter the narrow
defile, and in half an hour are opposite a narrow gorge that divides
the hills on the south-west side, down which a beautiful stream
of crystal water flows. The narrow passage allows no foot-hold on
the margin of the stream, so we climb the shoulder of the hill to
the right, from which we look down into its limpid depths and see
the great boulders strewing the bottom, and fishes a foot or more
long, darting in- and out among the rocks. After walking a few
hundred yards along tlie narrow path on the steep hillside, we find a
place where we can descend to the water's edge, where in the shadow
of the cliff, with the water dashing at our feet, we drink in the
beauty of the scene ; it is a picture that memory loves to revert to.
The hill on the one side is bare, except at its base, having at the time
of our visit, been reccrjtly desolated by fire ; but the one on the other
side is covered with the richest vegetation. Rendered almost inacces-
sible by the peculiar formation and position of the rocks, its floral
treasui-es remain where nature has produced them. By some mighty
convulsion the strata of rocks have been upheaved until, broken
asunder, they stand perpendicularly on their edges, and in the inter-
stices between the strata masses of verdure spring forth in the greatest
luxuriance. Ferns, tripling their usual size, orchids, begonias, etc.,
flourish in great vigor. At the head of the gorge, which is scarcely
two furlongs in extent, the little stream divides, its two branches
encircling the base of a series ol' hills, whose sides are devoted to the
cultivation of tea-fields of this fragrant shrub stretching in verdant
squares almost to the tops of the hills.

Emerging from Sam-hap Pass, a panorama of mountain scenery
of exquisite beauty gradually unfolds before our delighted vision.
Immediately in front, and first to greet our eyes, rises a great mass of
castellated rock with a dome-like summit, standing like the castle of
some feudal chief, guarding the narrow passage of the river. Soon
other peaks make their appearance, one by one, to the number of
twelve or fourteen, grand, rugged and picturesque they are, united at
the base, but each asserting its individuality, as it rears its rocky head
aloft and assumes a shape peculiar to itself. Their rugged sides are

352 A SKETCH OP THE LiKN-cHow RIVER. [Scptember-

festooned with vines and flowers, screening the mouth of many a cavern
that opens among the rocks. The accumulation of leaves and dried
grass among these peaks make fine materials for the mountain fires
that hreak out from time to time. It was our fortune, on one occasion,
to spend the night at the foot of " Castle Eock," when these fires
were in full blaze. The effect was wonderful. The mountains were
girded by a fiery chain, its glowing links stretching over rocks and
trees, and its sparkling folds falling loosely down the sides. These
fires are hailed as a boon by the people, because they clear the hills
for a fresh and more vigorous crop of grass for fuel, and drive away
any wild animals that may be lurking in the tangled mountain growth.
As we continue up the river we are met by a series of surprises.
Mountains on both sides in endless variety show themselves as we
proceed. Waterfalls sparkle, as the little streams pitch over some
precipitous height in their course down the narrow ravines. Quail
and partridges call to their companions on the hills ; pheasants some-
times fly out of the fields beside us, and everything indicates that we
are in a place where nature and man reigns supreme.

Leaving the boat a few miles above the pass, we direct our steps
to some tower-like rocks at tbe foot of which lies the village of Ling-
kwai (^ ^). These rocks rise several hundred feet almost perpen-
dicularly from the plain. They are black and jagged, covered with
sharp points and indentations of various shapes and sizes. Out of
these crevices grow trees almost to the very top, and birds find a safe
and comfortable home in the small cavities that abound. To the east
of the village, the music of falling water attracts us, and a little search-
ing brings us to a beautiful cascade that falls in a broad sheet over a
wall of rock; a limestone deposit covers the ledges of the wall, and on
them grows a rare and beautiful fern with downy leaves and a silvery
under surface. To the west of the village is another waterfall almost
hidden by a clump of bamboos. The water rushes down with such
force as to be projected some distance from the wall of the precipice,
and in a cfivifcy behind the falling water, exquisite ferns, nourished by
the never-failing spray, hang in rich folds. Passing tliese points of
interest the hills again descend to the river, and in the face of the
perpendicular rocks that form the shore, are many curious little
cavernous openings, from which they receive the name of Kwai-lung
(ffi 1) rocks.

A short distance above this point, but hidden from the eye of the
passing observer, is a beautiful spot embosomed in the hlDs, called by
those who disi.-overed it " Sabbath Glen." Its discovery was in this
wise: — One Saturday evening, in our journeying, we anchored near this

October.] a sKErcn of the lien-chow river. 3o3

point to spend the Sabbath. The mountains on either side are liigh and
rocky, bold and picturesque, but as wo passed our eyes along them,
there appeared no secluded nook, and we had fondly hoped for such
a spot where we might spend the Sabbath hours in quiet meditation.
In the morning we took some books and went to the village near at
hand, Irhiging the message of salvation to the few unlettered peasants
who gathered to hear us ; and then proceeded to a fountain of water
which gushed from beneath the rock in the hillside, clear and
sparkling in the sunlight. Its music we had heard as we passed
along t'j the village and thought, perchance, we might there find the
spot we wished for. It was pleasant under the shade of the lofty
trees, soothed by the musical cadences of the waterfall ; but the
natives soon came in such numbers as to destroy our expected
quietude. We went further up the hill to get beyond them, and had
gone but a few steps when a scene of exquisite beauty burst upon us.
There was a delightful glen, literally embosomed in the mountains.
On the further side was a perpendicular wall of rock, and on the
nearer side the lower hills rose like ramparts and shut it out entirely
from the view of those passing on the river. Tall cliffs of unequal
size rose in the midst of the glen. And between them flowed a brook
of clear sweet water "chattering over stony ways in little sharps and
trebles," keeping harmony with the songs of the many birds that come
to feast on the fruit of the brambles that grow by the brook side.
Tall, handsome grasses in luxuriant clusters, waved their heads, like
rich plumes, in the passing breeze. Large trees cast a broad and
generous shade under which we sat to rest. JSTo man was there, and
had it not been for signs of cultivation of the land, and some rude
defences on the cliffs, we would have thought none ever had been
there. No heathen temple, no idol's shrine defaced the beauteous
scene, it was still in nature's purity and simplicity. The hues of
Autumn, so rare in this southern clime, were painted on many of the
leaves, reminding us of the beautiful and gorgeous scenes so familiar
in our native land. It was a charming scene, a gem of beauty, and
forms one of memory's brightest treasures; we named it "Sabbath
Glen " because of the day on which we saw it first, and because it
spoke to us of rest, peace and of retirement from the world.

A little way above Sabbath Glen, on the opposite side of the
river, is the village of Lien-chow-bing (3^ j^ j^), behind which rises
high cliffs whose caverns furnish places of refuge for the people in
times of distress ; the adobe walls enclosing one of these caverns being
seen from the river high up on the side of the hill. On the white
wall of the cliff nearest the river is a patch of yellow plaster which is

35 i - A SKETCH OF THE LIEN-CHOW RIVER. [September-

Said to close the mouth of a silver mine, from which, report says,
pieces of ore containing almost pure metal were taken, until it was
closed by official command. Beyond the cliff of the sliver mine two
conspicuous peaks of almost equal size stand side by side. A short
distance further on, in the same direction, is the " Fisherman " (f^
.^, 5V)> ^ remarkable rock, perhaps one hundred and fifty feet high,
leaning over the water in a manner to suggest its name. The hills
in this vicinity are covered with the low shrubs of the St. John's wort,
whose yellow blossoms in the Spring time, spread over them a gay
mantle and add greatly to the charm of the scenery. Pushing up
the river a short distance further, we come opposite the " Fortified
Cliffs," to which a well-worn path up the mountain side leads us after
a half-hour's climb. We enter a walled enclosure, a hollow space
between two cliffs of unequal size. These cliffs look as if at some time,
ages ago, they might have been one, and by some rude convulsion
been rent asunder, leaving the face of the higher one white, bare, and
precipitous, and causing the other to remain forever incomplete, a
mere fragment of a cliff. This smaller cliff is perforated with caverns,
and being fortified to the top, forms a safe and excellent look-out in
times of danger, its isolated position giving it a fuller command of the
valley below. In the higher cliff are several caves, the larger of
which descends to a great depth into the bosom of the mountain.
It is filled with a luxuriant growth of ferns, begonias, and a vine very
much like the English ivy. The space between the cliffs is about one
hundred yards square, filled more or less with rocks and boulders.
In this mountain fortress the people of the plain have, from time to
time, found a refuge from the attacks of hostile soldiers and robber
bands. At one time, in the fourth year of the reign of Hain Fung(^
^), it is said that 20,000 people fled to this place for shelter, bring-
ing with them their cattle, household goods, etc. It is now much
out of repair, the gates are gone and the walls are crumbling ; the
enclosure has been turned into a field for the cultivation of maize.
Only foxes now inhabit the caverns, while pheasants haunt the maize
field. Along the foot of these cliffs the rocks project, and on the
moist banks under these projections, hang quantities of the most
delicate maiden-hair ferns. Crossing the river, we find in the side of
a massive cliff, another cave with a high stone wall obstructing the
entrance, These memen.toes of troublous times are full of pathetic
interest. The poor people, whose life is but a struggle for existence
at best, must have suffered fearful hardships when pursued and
robbed by the desperate bands that ravaged the valley.

From the " Fortified Cliffs " it is but a short distance to the

October.] a sketch of the lien-chow river. 355

market town of Tsing-liii (iH jH), a place of several thousand people
and the centre of a considerable trade. A stream from the north,
navigable by small boats, joins the river here. From this point our
course turns almost directly south. On the right extends a ridge of
irongray cliffs, inaccessible from the river side. One is conspicuous
among the others on account of its peculiar shape, resembling a
giant thumb, extending above the line of a cL>sed fist. On the left, a
series of to\ver-like clijffs appear one after the other, most of them
covered from base to summit with evergreen shrubs. After going six
miles in a southerly direction, our course turns again to the north-
west, and at the bend in its stream the river receives the waters of a
small tributary from the south, the Tsat-kung (^ ^) creek. A
market town, called Shui-hau (;fC P) is situated at the junction of
the two streams. Following up this little stream for a short distance
we come into a district of the most varied and interesting scenery one
can find anywhere. Rocky cliffs of every shape rise out of the plain.
There are towers and cones, and pinnacles, square and oblong pillars,
rising one behind the other, their rocky and often inaccessible sides
covered with verdure. Their variety is astonishing, no two are alike,
hut all are striking. In the valley of this stream, near the village of
tt-shui(,^^ ;jlC), is a cave of the same name, reputed to be very fine,
but unexplored as yet by foreigners. The overland courier route
from Canton by way of Shek-kok (Jgf ;^) and' Tsing-iin (j|| j^),
passes down this stream, the journey from Canton to this point being
accomplished in four days, and the remainder of the journey to Lien-
chow in two.

On the opposite side of the river, beyond the stretch of level fields,
several peaks rise abruptly to a great height, between two of which
is a ravine with a rocky path leading to an opening between tbe
cliffs, the gateway into the mountain region beyond. Reaching this
level space at a height of several hundred feet, the view to the south
is most fascinating, the whole Tsat-kung (^ ^) valley lies before us,
with its crowded peaks showing their wondrous variety of shape and
colour. Turning to the north, there lies at our feet a small circular
valley, a gem of its kind ; a lake of verdure set, like a jewel, in the
rocky bosom of the hills. Following the path up still higher we come
to a series of fortified valleys, rough and picturesque, and inaccessible
enough for protection against any number of assailants. For some
distance now the hills do not approach so near the river. "JVe pass by
numerous villages, surrounded by fruitful fields and immense water-
wheels, each furnished with a circle of bamboo cups by which the water
is turned into a trough, and thence conducted into the fields beyond.

35C A SKETCH OF THE LIEN-CHOW RIVER. [September-

The rapids become more frequent, and are designated by characteristic
names. One is calleii the "Scissors Rapid" from its peculiar shape.
There is the " Little Tiger " rapid, and a few rods above, the " Big
Tiger," and a little further still "the Gurgling Sock." Having passed
these in safety we come abreast of the Yeung-shan (P^ iJj) pagoda,
a nine-storied structure, built in the time of the Emperor Kien Lung
(^ W)y ^^^ supposed to exert a propitious influence over the sur-
rounding country. This passed, we soon come in sight of the district
city of Yeung-shan (j»|| \l[), one of the smallest of its order in the
province, but provided with an excellent wall and some fine public
buildings. A number of temples and monasteries occupy prominent
and well-chosen sites on the hills extending back of the city to the
north. On the south bank of the river, opposite the oity, is Shing-
nam (^ f^) market town, in which all the business and trade of the
neighborhood centres. The people in this vincity are simple and
well-disposed ; at each visit they have showed us great friendliness,
urging us to preach, and expressing regret at the shortness of our stay.
They have a reputation for great honesty in their dealings, a trait all
the more praiseworthy, because of its rarity. Within a year or two
the Romanists have secured a foot-hold here, but their work is still in
the initiative, and their converts few, if any. The " Three Steps "
rapid in front of the city, and the "Eight Tribes" rapid just above it,
tax the strength of the boat's-crew. A turn in the river, as we proceed,
soon hides the city from our view and biings us to the entrance of
the Lung-nga (|| ^), or "Dragon Tooth" Pass, at the head of which
the "Thunder" rapid pours over the rocks. For some distance onward
the bed of the river is filled with large boulders that are rather
dangerous to navigation. One of these presents itself as we enter
the pass, and from a half-fanciful resemblance is called the " Dragon
Head" rock. On the left, a group of lofty peaks lift their heads into
the clouds, among which is one of striking appearance that has
attracted the eye for a long distance. It is a double mountain, rising
grand and symmetrical, its two divisions well-defined and partly
separated by a shallow ravine ; about one hundred feet from the top it
parts asunder, ending in two dome-shaped peaks, which suggest the
name of " Double Dome." Its stately grandeur is often veiled by
clouds that hang in fleecy curtains down its sombre sides, affording
only momentary glimpses to the admiring beholder. Above the pass
for several miles the hills on both sides are high, rocky, and precipitous,
and the land fit for cultivation very limited. Groves of wild camellias
appear on the lower hills. After passing "the Black Bird" and "the
Dog Tooth" rapids, we come in iuU view of the opening of the great

October.] a sketch of the likn-chow riter; 357

cave, of which we have had occasional glimpses for several miles.
This cave is one of the great wonders of the rivei, surpassing in the
splendor and beauty of its architecture anything of the kind yet found
in the province. The distance to it from the river is about half-a-
mile, the latter part being a steep climb of several hundred feet up
the side of the mountain. The mouth of the cave is partly obscured
by reeds and bushes, and as we stand before it, the first impression is
that of a black, dungeon-like cavern, from which blasts of moist, cold
air, strike against the face. Descending about twenty-five feet we
reach the floor of the cave. A feeling of awe and reverence comes
over us as we look at the massive pillars, exquisitely fashioned without
the aid of human skill, and, through the lofty archway in the wall
that separates the outer from the inner section, catch glimpses of the
white and glistening ornaments that rise from the floor, hang from
the roof, and drape the sides in every direction. The idea of a grand
cathedral is naturally suggested by the shape and ornamentation.
The height is about one hundred feet, and the depth, from the opening
to the farthest point yet explored, is about one hundred yards, the
width being somewhat less. In the outer section, into which the
strong light from the entrance shines, the forms of beauty remain, but
the action of the light has discolored them and destroyed much of
their attractiveness. Crossing a stream of transparent water we enter
the inner section, torch in hand, pausing at every step to admire the
wonders that reveal themselves on every hand. As the eyes become
accustomed to the subdued light the torch becomes superfluous, except
when used in exploring the innermost recesses, or in descending the
cavernous depths that yawn beneath us in the eastern part. Ascend-
ing the marble slopes that rise gradually until the inner wall is reached,
we find a convenient seat to rest upon, and observe at leisure the
profusion of beauty spread around. All is of virgin whiteness, the
hue of the snowdrift. Looking above, we see immense stalactites,
twenty and thirty feet long, hanging pendant from the roof like great
icicles; and from the floor beneath stalogmites rise in graceful pillars,
while the drip, drip, drip, of the .water, charged with a solution of
bicarbonate of lime, tells us that the process by which the beautiful
forms have been created is still going on, adding fresh touches to the
old and bringing new wonders into existence. Plucking a small
stalactite from the wall behind us, we find its slender end for several
inches is a hollow, brittle cylinder, a thin film covering the end of the
tube, which is easily crushed, and when broken discharges a few drops
of water and some calcareous sediment. At the foot, and on the
sloping sides of the mounds of white rock, are many bowls of various

I

358 A SKETCH OF THE LIEN-CHOW RTVEii. [S.eptGmber-

shapes, filled with the clearest water. Their edges are scalloped and
jagged, and their ianer surface is covered with a rough formation
having the appearance of petrified sponges. The shapes of the objects
about us are of infinite variety. We see chairs, thrones, pedestals,
pillars, couches and beds, with sparkling white drapery, falling in heavy
folds. The inner wall is pierced by numerous passages, that extend
back into the heart of the hill, in which the beauty of the larger
room is, if possible, exceeded. In them are pools of water several
feet deep, but so transparent, that they are not observed until a misstep
coolly warns us of their presence. Corrugated masses there are to
which the feet easily adhere, and pillars with deeply indented sections,
as if wrought by the most delicate chisel ; slender spires and pinnacles,
glistening for the first time when our light falls upon them. Every-
thing is of untarnished purity, clear as the light, and spotless as the
new fallen snow. A sense of fear sometimes arrests us, as the hollow
resonance of some portion we are passing over, suggests the thought
that we are walking over the thin covering above some fearful pit.
Not the least of the wonders of this cave is the effect produced by the
human voice,, especially in singing. The numberless echoes blend in
such perfect harmony, that, from a certain point, a single voice has
the effect of a whole chorus ; and even the lightest note, if clearly
uttered, is faithfully reproduced from the dome and corridors of that
grand chamber of silence.

The Chinese have left the cave untouched, so that nothing mars
our contemplation of its perfect beauty, as produced by the hand of
nature. Native superstition in regard to it, however, appears in the
names by which it is known among the people. It is called by some
the " Ox Cave " (^ ^), from a belief that if cattle, when diseased,
can be taken into the cave and left there for a night, they will recover.
Another and more common name is the " Shing-sin " (^ |[Ij), or
" Genii " Cave, so named it is said, because a man from Yeung-shan
(^ lU)> ^y ^ loug course of fasting and meditation, which he accom-
plished, sitting on a certain projection still pointed out to the curious,
attained immortality, by being changed into a "sin" (Jilj), or genii.

Coming down the hill from the cave, we find some living springs
at the foot, where the water wells up among the sand and pebbles ;
and passing through one of the worst specimens of the villages that
disfigure the fair face of nature, we regain the boat and proceed up
the river. "We pass several small villages, before a bend in the stream
brings us to the market town of Siu-kong {^\^ ^), situated on the
northern bank. The town itself is insignificant, but is thronged with
busy multitudes on market days. Some of the people are rather rude

October.] a sketch of the lien-chow river. 859

and lawless, these, no doubt, being importations from the lower
districts, while the native peasantry are quiet and inoffensive. The
high hills in this neighborhood, with their rocky caverns afford hiding
places for dangerous wild animals. Tigers and leopards are frequently
met with and several slain every year, their skins and flesh being
exposed for sale in the market place. The natives distinguish the
great tiger by the marks on his forehead which they say are in the
form of the character Wong (3E)> king being jt>;7'w« facie evidence of
his kingship over the beasts. Small deer and mountain fowl abound.
There are few, if any, among the people who make a business of
hunting, there being no convenient or profitable market for the
products of the chase. When the lair of a tiger or leopard is known,
a dozen men or more, with guns, and spears, surround the place and
surprise the creature, killing it with unnecessary barbarity, and often
utterly spoiling the pelt by the numerous spear thrusts and bullet
holes. Behind Siu-kong (>I» ^) stretches a semi-cylindrical valley,
through which flows a small stream, and up which the road leads to
Wong-fan (^ ^) and Sai-kong ("g ^) markets. In the hills
along this valley are coal deposits, and mines are about to be, if not
already, opened. The arrangements for opening them were completed
at the begiuing of this year, the only obstacle then in the way being
the want of agreement between the Prefect of Lien-chow and the
district magistrate of Yeung-shan, as to the division of the revenue
accruing to them from the mines. On the opposite side of the river from
Siu-kong {i\\ ^) is a hill, with a fortified crest, which forms a con-
spicuous object for some distance up and down the river. The hill
is thickly wooded for about two-thirds of the way up its sides, the
rocky crest rising from a plateau of pine trees. The course of the
river here is much broken by rocks and rapids. Just below the
town is the "Pine apple" rapid, and above the town is the "Noisy
Drunkard," while a short distance further up the stream, the " Con-
fusion" rapid rushes down abreast of a high hill, far up the steep sides
of which a foot path runs along. Beyond this hill the country opens a
little, giving space for rice and corn among the smaller hills. Severai
groves of camellias on the right promise a fine show of flowers to
those who pass at the proper season, which can be enjoyed while the
boat accomplishes the difficult task of ascending the Wong-kam (^ |,^)
rapids. Above this point, the river makes a bend through a small plain
in which is the village of Shek-loh {"^i^), whose peanut oil factories,
enclosed by mud walls, indicate the nature of the principal business
done there. Flocks of white egrete fly up and down the river, settling
in the fields or on the river beach. Swinging round another bend.

560 A SKETCH OF THE LIEN-CHOW RIVER. [September-

■ascending the "Yellow Ox" rapids, passing an old fort on the right
;and a village on the left, we turn once more with the general north-
west course ; and after passing the "Coffin" rapids, come to the
/lot water springs. When the water in the river is low, several spi'ings
bubble up among the rocks on the shore, but the principal spring is a
few yards off in the little ravine ; it is enclosed in a circular basin
about a yard in diameter and several feet deep. The water is too hot
for the hands to endure many moments. It possesses no medicinal
qualities, a bottle having been tested, showing simply water, and
nothing else. The people from the village near by improve the con-
venient provision of nature for landry and other purposes.

The next object of interest, about two miles further on, is the
"Dragon Cave" (|| ^), in a hill on the left, at the foot of Tai-li
,{;/(; M) Pass, The opening of the cave, which is but a few yards from
the water, is hidden by a temple, the keeper of which rises from his
.opium couch to demand a contribution of fragrant oil for his lamps
from all who enter. The cave is a very remarkable one, having an
air of great antiquity, The sides and pillars are full of strange
hollows and indentations, and the roof is composed of many concave
surfaces of rock, with fragmentary bits of stalactitic formation. About
two hundred yards from the entrance the floor descends, and an
accumulation of soft mud and water renders further progress uninvit-
ing. The roof in the inner part is pierced with openings that extend
far up into the rock, affording retreats for myriads of bats, which,
disturbed by the unusual appearance of lights among them, Hit about
uncomfortably over our heads. The walls and roof are of a dull gray
jDolor, showing but little variety. The cave is said to be twenty miles
deep, exit on the other side of the mountain being possible. The
accuracy of this statement remains to be verified by actual exploration.

The Tai-li (^-^ ^) Pass, which we now enter, deserves more than
a passing glance. A high, perpendicular wall of rock rises abruptly
from the water on the left ; a sheer precipice, whose whitish surface
is varied by numerous apertures, while vines and shrubs hang from
the seams and crevices. The hill on the opposite side, high and
piajestic though it be, in its first appearance, reserves its grandest side
until we are about to emerge from the pass, when by a sligbt turn in
the course of the stream, a wonderful picture brusts upon us. The
rugged brow of the cliff is encircled by a fringe of evergreen, huge
masses of rock, like stalactites from a cave, overhang the sides, while
a beautiful waterfall throws a sheet of silver over the shelving pro-
jections. We turn again to the other side, and see the cliff, receding
(Bi little from the shore, as it reaches the height of its grandeur in a

October.] a sketch of the lien-chow river. 361

noble peak, whose bare, white walls, rising above the accumulation
of earth and stones at its foot, is seen for a long way up the river.
The best view of this pass is obtained by looking back from the top of
the boat as it moves slowly up the river. Its charms increase the
longer we look at it, and the more fully we note the surrounding in
which it is set. As we proceed up the stream the eye is never weary
of the ever varying scenes. The rapids are no longer tedious, as they
give more time for observation. Several small villages appear among
the groves of trees on either bank, the largest of which Kai-t'an
(tf W)> is just above a steep-walled cliff on the north side, against
which the stream strikes, flowing partly under the projecting wall
and then turns aside. Above this we enter the Tung-kun (j)aj J||)
Pass, where solid walls of gray rock hold the stream in its narrow
channel. The sides of the cliffs facing the river are almost bare, the
crown of vegetation on the top extending over their summits in places.
In the walls on the south side are several small caves, difficult of
access, which have been fortified and used as retreats in times of
distress. At the head of this pass a stream of some importance flows
in from the south. It is called Pak-fu creek (|^ J^ jjlc), after a
market-town of the same name situated a few miles up its stream.
It flows down through an interesting valley, sweeping the southern
boundaries of the country of the aborigines or Ju (|^) people, and is
navigable by small boats for a distance of twenty miles to the town of
Chai-kong(|^ j^), In the rocky hill on the west side of this stream,
just before it flows into the river, is the cave of Kun-yam (|| ^ ^).
A temple stands before the entrance, shrines fill the interior, and,
images without number, are seen on every shelf and projection among
the rocks. The walls are black with the smoke of the incense and the
visitor almost suffocated by its fumes. The cave is said to be very
extensive, three large wax candles burned successively, being needed
to light one to the end of it. The hill above it, and the one on the
opposite side of the main stream, are well wooded, but the sharp-
pointed rocks of which they are composed make the ascent difficult ;
a mile from this point brings up into Tsam-t'au (;^ 0^ ^), or ** Pillow
Pass." The walls of this are not so high or barren as those of the
one below. They are like palisades, slightly overhanging the water,
with ferns, grasses, and shurbs growing abundantly on the uneven
surface. Over the face of the eastern wall, at certain seasons, six
beautiful waterfalls descend about forty feet into the river, all of them
in view at the same time. The hills on either side are covered with
many flowering shurbs; roses, azaleas, crepe myrtles, oleanders,
clematis, etc. Among the trees are birds of gay plumage not seen

362 A SKETCH OF THE LIEN-CHOW RIVER. [September-

further down the river; small deer sometimes come down to the river's
brink, and the call of the partridge is heard incessantly on the hills.
A mile or two more, and we are at Lung-s6-t'am (f| ^ '{^), noted
for the three foaming waterfalls that pour over the north bank of
the river at this point. Summer and Winter their melodious dashing
never ceases, only, they are increased to six or eight when the water
is plentiful. The stream from which they come flows down a little
ravine, over which the foot-path leading to Lien-chow passes. On its
banks are several incense mills, and near its source, a village in a
picturesque position high up on the hill.

Half a mile from Lung-s6-t*am (|| f^ j;^), we enter the Yeung-
tiu (:^ l^), or "Sheep Leap" Pass, the most remarkable and beautiful
of all the passes on the river. It deserves a longer study than is
usually given it in the hurried journey up or down the river. It is,
perhaps, less than a mile in length, and through it the river flows in
a narrow channel, obstructed in places by heaps of fallen rock, the
sheer walls rising up a hundred feet and more. They are not merely
perpendicular, but overhang the water in many places, the sides
converging, so that a mountain sheep bounding in full career, might
possibly clear the chasm at a leap. The rocks of the sides are of a
peculiar formation, being in all sorts of fantastic shapes. The whole
pass looks as if some subterranean cavern had been rent open and all
the strange shapes, that we regard as the peculiar characteristics of
caves, had been thrown open to the light of day. The formation is
chiefly of ealciferous rocks, and queer mush-room shaped projection,
over which the water pours in places, are formed by the calcareous
accretions deposited by the water as it falls. The passage is so
narrow that the stream is shaded completely, by the shadow of the
walls at certain times in the day. Graceful cascades fall over the
rocky sides ; ferns in greatest profusion grow under the projecting
crags ; and little birds, unseen before, with blue wings and brown breasts,
flit about the rock and find a home in the numerous cavities. A great
mass of rock almost fills the stream in the middle of the pass. It is full
of curious holes on every side, and is called the "Hock of the Genii."
From its top, looking up and down, the pass is seen to greatest
advantage. But no matter where we look, the picturesque beauty of the
scene is most fascinating. As we come to the end, the wall on the
right is the first to recede, while on the left, as if to add yet one more
charm to the scene, an exquisite waterfall pours its shining stream
from the highest wall, which, as it falls on the successive shelves of
the lower projections, has the appearance of three or four distinct
cascades, each striving to outdo the other in the descent to the river.

October.] visit to two celebrated Peking temples. 3G3

From this point onward, tlie river winds among picturesque hills,
down whose abrupt sides is seen the gleam of descending water,
rushing down the narrow ravines, or pitching over high precipices.
A few miles further travel, and we come to the tenth and last of the
mountain passes, the Ma-mlu (,?| J^), or "Horse Temple" Pass,
60 named from a niclie in the northern wall in which is a well-defined
image of a horse, seen, perhaps, most favorably when descending the
river. This pass is not a continuous narrow defile as the one below,
nor has it the wierd fantastic charm of its neighbor. The precipitous
walls are a whitish gray, with streaks of red, and are destitute of
verdure. On the south, the cliff projects several yards over the water,
and from some inner fissure in the rock a stream of water pours from
beneath the overhanging mass into the river. . In this and the passes
below are seen evidences of the terrible freshets that sometimes
swell the river. Twenty and thirty feet above the ordinary level of
the water are lodged logs and drift wood, showing the height to which
the w'ater sometimes rises, when heavy rains bring down the floods
from the hills, and the now beautiful and transparent stream is
transformed into a fierce and foaming torrent. Emerging from this
last pass, we slowly ascend the " Horse Face " rapid, when the Lien-
chow Pagoda greets us, as it stands out conspicuously on a prominent
hill that rises abruptly from the southern bank of the river. Passing
this, we escape at last from the mountain barriers that have walled
us in on either side so long, and look across the beautiful plain of
Lien-chow, a range of high mountains with cloud-wreathed summits,
stretches away to the west and north, marking the line of division
between this and the adjoining provinces.

At the foot of this Pagoda Hill we take leave of the delightful
friend, whose charms have furnished the materials for this sketch,
hoping, at some future time to renew the acquaintance, and pursue its
course into the lofty mountain region, toward the source of the three
smaller streams, which unite their waters to form it at the city of
Lien-chow.

A

VISIT TO TWO CELEBRATED PEKING TEMPLES.

Px\ETY of a dozen of us, of all ages, started on donkey-back, on
the morning of September 10th, 1880, from the monastery of
" Perpetual Peace," on the Western Hills. This temple is celebrated
for its handsome white pines — the Finns Bimgeaua, the colour of
whose bark has frequently deceived foreigners. These trees have all
the appearance of being whitewashed. The outer layer of the bark

364 VISIT TO TWO CELEBRATED PEKING TEMPLES. [September-

f alls off in large lamince, but the white colour is still preserved. It
is said they do not attain their white colour until after twenty years'
growth. A handsome tree in this monastery was sold for a large sum
of money, as material for a coffin for some rich individual, and for the
offence of cutting down this tree, the priest was banished from the
temple for several years. Specimens of this tree are, I believe, now
in Kew Gardens. It was the discovery of these white pines, that for
the time being, rewarded Fortune for his trip to the North, He
afterwards, however, found that the Russian naturalist Psunge,
who was here about 1830, had already described them, and iii
honour of whom a certain species has been named. As we left
the temple, we saw the priests busy forming into large bundles the
leaves of the mii-li-ya, which they were selling at 50 cts. per 100
catties for dying garments of a black colour. The colour is, however,
not such a deep black as that produced by the Siang-wan-tse,
or chestnut acorns, which grow abundantly on the hills immediately
surrounding the temple, and which add somewhat to the revenues of
the priests. At the gate by our monastery were a number of men, who
were reposing in the shade and draught of the gateway after their
morning's work of catching various insects. Each carried his respec-
tive little instrument, spade, wire-net baskets, etc. One party sought
the cliin-chunrf rh, a sort of cricket, which lives about 30 days, and
emits a sound like teng-leng. Another batch of these men had been
engaged in catching the chii-chiish, which are highly valued, and for
good male specimens, which are weighed, large sums are given. Females
are of no value as insects. They die in the tenth month, but if carefully
fed, may live over the winter. They are fed on rice and fruits. They
are much sought after here for purposes of gambling, and often prove
a source of great wealth to their owners. They are set to fighting
and the winner carries off the prize for his master. The beaten
animals are no longer in demand. The men who engage in collecting
these insects are bannermen from the neighbouring military camp.
They eke out their paltry pension in this way. After an hour's ride
along the base of the hills, and through fields of the most beautiful
mosaics of the various species of millet and of Indian corn, and past
Princes' tombs, surrounded by groves of cypress, we reached the
romantic hill called " Ten Prospect" Hill, Shih-ching-shan. On the way
thither we passed men with poles in their hands, walking through
the fields of corn. Upon inquiry we learned that they belonged to
guilds for watching grain, and the farmers are obliged to pay into their
clubs, which exist everywhere, the sum of about 2d. per mn. In case
of thefts of grain, these guilds hold themselves responsible either to

October.] visit to two celebrated Peking temples. 365*

fiad the thieves or replace the grain. This is a very excellent institution
ill a country like China, where the fields are without hedges or dykes,
and the poor people might be tempted to take what is not their
own. But woe to any farmer who refuses to pay into the guild !

Upon the summit of this hill stands a small temple which has been
recently repaired. Upon visiting it some years previously, I found
the priest had a copy of Grenesis and had studied the opening chapters
detailing the creation. He had had the book for about twenty years ;
shewing how mysteriously, sometimes, books find their way into the
most out-of-the-way and almost inaccessible places, and long before
foreigners appear on the field. It may have been a copy of some
circulated by Gutslaff in his trip north. Enquiries were afterwards
made by the priest regarding the religion, and one devoted American
missionary paid him several visits. Two Buddhist priests had already
become converts oi this missionary, but both are since dead. I do
not think this priest on the top of the Ten Prospect Hill, was, how-
ever, one of them. It is, however, but another illustration of casting
one's bread upon the waters, etc. On the sacking of the Summer
Palace, I have been told, that a complete Bible was found in the
Emperor's library. The sides of this hill are studded with ruins. On
the south side, the one facing the Hwen Ho, or Muddy River — a very
rapid stream which here issues out of the gorge in the mountains, and
whose banks are said to present scenery not inferior to the Rhine —
the rock is perpendicular. From far and near this hill is really
worthy of its poetic designation. There seems to be some doubt as
to the proper character for shih. The real character seems to be shih
(for stone). We have preferred to adopt the popular rendering as
meaning ten, and, certainly, there are many magnificent views all
round to be gained from this elevation of some 500 feet. On the one
side, west, is the- range of the western hills, studded with temples,
lying in the most picturesque situations — there is high up on the hill,
about a day's journey distant, the celebrated temple of Miau-ftng-shan,
so much resorted to by pilgrims, and by the Pekingese in the Spring,
and whose votaries, who have received benefit from the presiding
diety, cover our walls in Peking with little yellow placards, having the
four significant characters zeu-chieic-pi-zinr), "Whatsoever you ask you
receive." There is the rushing, impetuous, river leaving the foot of the
hill. This hill is of the highest importance to Peking. It stands right
in the way, as the river issues from the mountain ravine, against its
overflowing the Peking plain and submerging the city. The impetuous
waters dash against this hill and there take a south-easterly direction,
passing under the Lu-kwo chain, and thence wending its way, with

366 VISIT TO TWO CELEBRATED PEKING TEMPLES. [Scptember-

many an inundation, caused by the silting up of its bed, and destroying?
great tracts of land towards Tientsin. In the Ming dynasty, a eunuch,|
who designed to bring calamity upon the Emperor, attempted t©-:
excavate this hill and so flood Peking. He failed to move the bed,
but a little lower down, he dug a canal, through which the waters
rushed towards the Wang hui luo. No injury was, however, done to
Peking, but ever since, the government has taken zealous care to
protect this bank of the river, and from the hill, as far as the bridge,
the most massive embankment exists, built of huge blocks of stone.
On the one side of the river, you have the hill of freestone formation,
and on the other, the sharp peaks of the calcareous structure. Anthracite
coal and limestone abound in those mountains, and further back, also,
fine bituminous coal, rich in gas. High up on the breast of a spur of
these hills, lying. to the south, and the place to which we are wending
our way, is the temple of Chih-t'ai-sz, the hill beUind being densely
wooded to its very top ; and then perched away up in the clouds, as it
were, on an almost perpendicular cliff, is the hermit's cell. To the
south-east, eight miles off, there is the celebrated bridge of Lu-kwo-
chiau, mentioned by Marco Polo, on the great road leading from the
capital to all the eighteen provinces. This bridge has eleven arches,
and the parapet is surmounted by hundreds of lions, large and small.
No one has ever been able to count them, and the Chinese say they
cannot be reckoned. The large ones present no difficulty — some 300
at the most — but the computation of the little lions, perched in all
possible positions, defies calculation. To the east is the capital, with
its massive walls, gateways and towers, and the yellow tiles of the
Imperial Palace is seen glittering in the sun, together with the blue-
tiled dome of the Temple of Heaven. To the north, there is the
great range of mountains separating China from Mongolia, on the
highest pinnacles of which may be seen the Great "Wall. In the nearer
foreground is "VVan-show-shan, and tl-chien-shan, with their pagodas,
lakes, bridges, gardens — the summer retreat of the Chinese court
before they were destroyed by the allies in the last war. Such is the
prospect all round from this commanding hill. In the days of its
greatness, the temple at its summit was approached on its eastern
side by a series of magnificent flights of steps, and towers adorned their
sides. Its present ruinous aspect reminds one of (to us) some Eastern
decayed city. To this day, the northern side of the Wan-show-shan
is of pure Eastern architecture, flat roof, square buildings, etc. "We
crossed the ferry at the foot of this hill by a boat which is worked by
a rope sliding over a fixed sort of windlass. The strong current of
the river carries the boat across. When the river is in high flood all

October.] visit to two celebrated peeing temples. 367

traffic ceases, except such individuals as are courageous enough to bo
swung across in a basket, and even this mode of transport is rendered
dangerous and impracticable during high winds. Tlie donkeys and
boys first crossed, and then their riders. On the other side we found
the country adjoining the river plentifully irrigated, and streams
running everywhere. From the river to the foot of the mountains
occupied fully another hour. The remainder of the three hour's ride
was spent in ascending the long winding stone-paved path up to the
temple of the " Vow Terrace." Riding was impossible up most of
this steep ascent. After this very arduous climb, the most of the
party walking on foot, and the donkeys following, we reached the
outer entrance of the monastery, where we rested our weary limbs,
until our whole party should come up, entering meantime into con-
versation with the Buddhist porter priest. He made us aware at
once of his importance, and of the necessity of feeing him before we
could gain admission. He was soon made to understand that we had
been here repeatedly before, and fully understood the etiquette of
the temple, and that our present halt was not from any idea of his
importance, or from fear or lack of courage on our part, to enter. We
were soon at home, rambling all over the spacious monastery, visiting
the various objects of interest, and searching for a suitable place in
which to enjoy our repast. We soon found the priests most anxious
to accommodate us, and they urged us, nay, almost compelled us, to
occu})y their own dining hall. We desired to picnic in the open air,
ill some spot where a good view could be gained and water could be
easily obtained. Upon examination, we found the priests' hall so
commodious*, airy, clean, and with a fair prospect, that we had no
difficulty in accepting of their offer and repairing thither. There we
did ample justice to the creature comforts which a stalwart coolie had
carried all the way hither on his shoulders. After finishing our
repast, with a somewhat keen appetite, a few of us started to visit the
hermit, who lives in the cave several hundred feet higher, on an
almost inaccessible projection of the hill. His cell is certainly over
1000 feet above the plain. The foot-path at first was good and not
at all steep. About half way up, we reached a small hut, which
stood at the mouth of the cave. In the cave's mouth there was a huge
image of the goddess of mercy, cut out of solid stone, in whose honour
the cave was named. Several smaller idols supported the goddess on
each side. The priest in charge, the pupil and servant of the hermit
provided torches, and a descent was made into the cave for a few
hundred feet. Caves abound in these Western hills, the most
celebrated is the YUn-shui-t'ung at Fang-shan-hsien. In entering

368

VISIT TO TWO CELEBRATED PEKING TEMPLES. [Seplembcr-

these caves it is well to be provided with a candle and matches, in
case the torches should be extinguished, where the greatest difficulty
might be found in making one's way out. Bats were flying about in
all directions. The temperature of the cave is, of course, very cool in
summer and warm in winter. At the end of the cave, the priest
informed us that there was a bed-platform which he used for his couch
in the winter on account of its warmth. After emerging from this
cave, we had a very steep, almost dangerous ascent to the hermit's cave
at the top of the hill. Although we learned that the hermit was not
there that day, we still resolved to perform the difficult climb and
accomplish the feat. "VVe found a shallow cave, cut out of the face
of the rock as it were, with idols as usual. On the outside, at the
mouth of the cave, were two small side buildings, in one of which the
hermit lived. The room was certainly bare, but not more so than
many of the houses of the poorer Chinese. Here no bolts or watch-
men are required to guard the property. Its safety lies in its unique
position. A deep excavation in the rock, supplied partly by a spring,
but chiefly by rain, provides the necessary water for the hermit's food
— little we presume will be C(jnsumed on cleaning his person or his
clothes. This hermit, we were told, has lived as a recluse here for
30 years. He is now 70 years old. He has not shaved his
head all these years. For ten years preceding the last seven, ho
never spoke. The nails of his fingers are said to be of prodigious
length and his tangled and matted hair and general appearance baffles
description. His pupil, clad in wretched habiliments, we found
engaged in gathering acorns in the woods, which are sold for purposes
of dyeing. The grass and brushwood supplies them with fuel. Tho
hermit derives certain tithes from the produce of the lands of the
"Vow Temple." . It is said that the two handsome lions (from a
Chinese point of view) in part of the "Vow Terrace" monastery were
sculptured by the hermit during the period of his self-imposed silence.
The ascent to, and descent from, the upper cave occupies exactly two
hours. The monastery itself, as already stated, possesses many objects
of interest. There are about 30 priests, 20 to 30 of whom may
be seen five times each day engaged in their devotional exercises
in the large ticn of the temple, chanting the name of Buddha Otnito
Foil. At the conclusion of each service, the priests march in a body
in single file, three times round the raised square terrace outside and
in front of the hall, chanting their prayers in adoration of Buddha.
The worshippers have at least the' credit of apparent sincerity. Many
of them seem to believe in the devotional exercises ; others again
laugh, gape and yawn, while they strike their bells, or drums, tinklo

October.] visit to two celebrated pekino temples. 369

their cymbals, or count their rosaries. The largo hall of the " Vow
Terrace." proper, where the novitiates of this religion receive their
ordination or confirmation, and where the three burnings on the head
are performed, is worthy of a visit. The chairs upon which they sit
are exquisitely carved, and the square terrace itself, beautifully built
and carved of several tiers, and ascended by flights of stoue steps,
placed on the several tiers at different sides, is very handsome. In
ascending or descending there is, from the position of the steps, a
good deal of marching and counter-marching. On two sides of the
court in which this large hall is situated, is a range of ordinary
temple buildings containing 250 lohans on each side. They are the
usual clay figures, painted to represent these divinities. Many of them
are hideous and all have a history. One of the finest things at this
temple is the magnificent terrace, long and high, which runs through
the middle of the temple from west to east, and which has growing
upon it several very old and characteristic trees of several centuries
growth, and according to some, two thousand years old. The trees are
all of slow growth. Beginning at the West side on its southern face
we have the tree called I-cKiJi-puh't^itng 2)ai-ch'ih'pnh'i/ao, a name
given to it by the Emperor Kien Lung, who once visited this monastery,
because if one branch be moved, the whole tree moves, which is
certainly true. The popular name is the itching tree. Next in order
on the north side comes the sz-tsaiy or self-existing pine, a name also
given to it by this celebrated Emperor. It is supported by a marble
pillar on which the words are inscribed. It is said to put forth a
new branch on the accession of each Emperor, and the permanency
of the dynasty is said in some way to be bound up with it. Then
opposite, on the south side, is the tco-lung-sungy or the sleeping dragon
pine ; thence further along on the north side is the nine dragon pine,
apinus hungeaua, of immense dimensions, eight hundred years old,
and having eleven stems or great trunks, growing out of the one
general trunk or root. At the extreme eastern end of this long
terrace, on the south face, is the paii-t'a-sung, or pagoda-protecting-
pine, a tree literally embracing a pagoda situated below but reach-
ing up and beyond the level of the terrace. These are the most
remarkable of the fine trees on this grand terrace. There are others
but they are not so celebrated.

Having completed our examination of all the objects of interest,
and refreshed ourselves with the cup that "cheers but not inebriates,"
and having tried, though, to their minds unsuccessfully, to satisfy the
greedy, exacting and rapacious priests with a gratuity, we descended
the hill, mounted our donkeys, crossed the river just as the sun was

370 VISIT TO TWO CELEBRATED PEKING TEMPLES. [Scptember-

setting, and reached our startiug point in peace, in the same time that
we took going.

On the 13th another trip was arranged for, in the opposite direc-
tion, to Pi-yuH-sz, the Asure Cloud monastery, situated east of us ahout
seven miles, and adjoining the imperial hunting park. This is one of
the most beautiful temples in all this region. Its situation is com-
manding and its prospect towards the Jade Fountain hill, or U-chien-
shan, "Wan-show-shan, or the hill of longevity of 10,000 years, the
Summer Palace, the lakes, the Peking plain, and the city in the distance
about 20 miles off, is lovely. The temple contains many objects of
interest. On reaching it, a bridge is crossed, which spans a deep
ravine, through which flows a small stream. Opposite the entrance
a volume of water issues from one of the lions, this is the waste water
of the sulphur spring, which, after meandering through the courts of
the temple, here finds its exit. The water collected in the bosom of
the hills here, and chiefly from this temple, is led in an aqueduct to
the lakes in front of Wan-show-shan, and joins the noble spring which
issues from the Jade fountain, thereafter it parts into two, half run-
ning north and east to Shaho, and ultimately joining the Peiho, the
other half pursuing its course to the city to fill the imperial lakes
within the walls, and the moat outside, from which the inhabitants
obtain their Summer supply of the purest ice. On passing through
the temple, which as a temple resembles all Buddhist buildings of this
sort, the visitor is naturally attracted to the beautiful Indian diamond
throne of Buddha, built of large massive blocks of marble, also
exquisitely carved and designed and called chin-lxnng'pau-tso, erected
by Kicn Lung at the back part of this temple. All around is a deep
ravine. Kien Lung did a great deal in building magnificent structures,
pagodas, and such like, and repairing and adorning temples. This
throne is of great height — square, and has five towers or smaller pagodas
on the top. Each square, gradually-tapering, pagoda is surmounted
by three tier of brass cups. The two upper ones have lately been
stolen, so say the priests, from all the pagodas ; and from two of the
smaller ones, the entire bronze mountings have disappeared. The
work of destruction has thus commenced on this beautiful and costly
edifice. "Where it will end no one can foresee. Whether the act of
thieves by night, or the result of the rapacit}' and poverty of the
priests themselves, we have no means of determining. In front of
the throne is a handsome marble ornamental triportal arch, on which
are sculptured lions, dragons, sphinxes, the eight precious ones and
the eight immortals, etc. After visiting, examining and admiring,
these gorgeous structures and the surrounding scenery, we descend

October.] VISIT TO two celebrated PEKING TEMP1,ES. 371

by a long flight of steps to the temple proper. We first visit tlio
sulphuretted hydrogen spring, of which we had heard so much, and
drank some of its waters, as it issues out of the rock. The water is
cold, and the flavour, of course, here and in some of tlie adjoining courts,
reminds one always that it is H.S. Leading to the spring is a cool
grotto and a pavilion. On the way thither there is an old tree called
pai'kwar because of its white fruit. This is the salsburia, and grow-
ing right out of its old trunk is a pine and as a parasite ; receiving
support from it is a wild vine. There are thus three trees growing
here altogether in unity and friendship, although all of different
species. The next object that calls for inspection is the Burldhist
Hades, and the other halls connected with judgment and the future
state, in which are carefully moulded coloured clay figures, situated
amid mountain scenery, with clouds, bridges, lakes, etc. These halls
are most striking, especially Hades. The cruelty, ghastlincss, ingenuity
and severity of the punishments here inflicted amaze and stagger one.
It is almost impossible to describe these punishments, and if we did,
the details would be so revolting and harrowing to the feelings, that
the reader would turn away in horror, disgust and fear. The 11th
chapter of Hebrews would not exhaust the least of punishments here
meted out to the wicked, who, strange to say, seemed to us to be
chiefly women. Good Buddhists are seen crossing the bridge with
happy faces ; the bad are hurled into the places of torture below. If
punishment, or the fear of it, has any deterrent effect, one might
suppose that nothing would be so effective to dissuade from vice and
turn to virtue as such an exhibition, if the Buddhist votaries and its
priests really believed in their religion. Such a hall in London,
would create a sensation and eclipse Madame Tussaud's. But wc
turn away in disgust at these chambers of horrors, and the revolting
spectacles. The only other hall in this temple worthy of a visit, is
the large square one, containing six galleries, devoted to the 500
lo/ians. The full-size figures of these gods are seated along these
galleries, on stone terraces two or three feet high ; they are all named
and numbered on little tablets which stand at their side or are held
in their hands. They are made of southern wood and bronzed, and
not like the ordinary clay figures which one finds elsewhere. The
amount of gilding, the huge number of lohnns, the extensive ranges
of galleries, and the light pouring in through the paper windows, along
one side of each of the galleries, makes this hall a most imposing
spectacle to the visitor. The expression of the different faces, no two
alike, and the posture of the gods is very varied. It is quite a long
walk to pass through these galleries or past this vast collection of

372 CHINESE RKLiGiors TRACT SOCIETY. [September-

lohans met in general assembly, but all remaining mute and stationery.
Maitreya, who faces the entrance door, may be conceded to have the
place of honour, and to be the presiding deity, unless indeed, we con-
sider the little supplementary lokans on a beam overhead, who arrived
too late to find a seat, and was therefore accommodated in the roof.
Phrenology would find cui'ious ostcological and facilial developments
which would task its utmost powers to explain. As a grand collection
of human figures it is not surpassed anywhere.

On arrival at the temple we partook of a sumptous breakfast,
under the Diamond Throne, provided by two of the British Legation
students. It was a farewell picnic to one who was about to leave, to
take up his interpretorial duties at one of the ports. Before leaving
we regaled ourselves with tea, and mounting our donkeys we rode
past the front of the hunting park with its two handsome bronze lions,
which would not disfigure Trafalgar Square, as far as the material and
workmanship are concerned, we say nothing of the striking character
of the likeness — they may represent an extinct species! There,
over a small spur of the hill, past the imperial review ground, through
the Manchu camp, past several ruins of lama temples, burnt in the
last war by our forces, through broad villages, where the people came
out in large crowds, partly to witness the scene, to see the foreigners
and foreign toys (the children), and partly, also, to solicit medical help,
and after passing through the gorge in the mountains, guarded on
both sides by little shrines of Buddha, and past the four-towered
temple of c/ieu-ckia-sz, we reached the monastery of Everlasting Peace,
having spent a most delightful day.

I

THE THIRD ANNUAL MEETING OF THE CHINESE RELIGIOUS

TRACT SOCIETY.

( Con chuled from last No.)
THE CORHESPONDING SECRETARY'S ANNUAL REPORT.

TXT'E come to the close of another year more than ever impressed
with the magnitude of the work. Whether we consider the
extent of the territory, the teeming population, or the heathenish
darkness that covers the people, we must be convinced that we have
before us a great and important work. Crowded into the great cities,
of which there are so many hundreds, huddled into the thousands of
hamlets, or scattered over the more sparsely settled parts of the
country, the inhabitants of China are a busy people, engrossed with
caring for the body or providing for the soul, and the superstition and

October.] CHINESE RELIGIOUS TRACT SOCIETY. 373

idolatry connected with the latter consumes more time and money
than is generally supposed. Upon this mass of ignorance, super-
stition, and idolatry the Christian Churches of all nations are seeking
to pour the Gospel light. The Chinese Religious Tract Society, with
its Christian literature and local organizations comes in as a mighty
auxiliary. The circulation of religious literature throughout this
great empire is an achievement that all who love the Saviour must
devoutly desire.

In the first place the Society seeks to organize an auxiliary in
connection with every Church in China, We wish 'to encourage the
members to self-denying aggressive work for the Master, to go from
door to door among their neighbours, avowing their own faith and
presenting the claims of the Christian religion. The great work of
evangelizing any people must be done largely by the natives them-
selves. Foreigners may introduce and organize the work, may instruct
in the doctrines and the best methods of presenting them, but from
the nature of the case, they can never do much of the work. They
will always lack some of the most important qualifications, such as
ability to adapt themselves to native habits and feelings, and to secure
that sympathy and communion so necessary in dealing with souls.
So when the work is well started it is unwise to introduce foreigners
to accomplish that which the natives can do so much better. There
are natural and insurmountable obstacles with which we may not
contend. We must simply adapt ourselves to circumstances. Without
the slightest interference with the denominational diiferences existing
among the thousands of native Christians in China, we seek to unite
them in one mighty, well-organized effort to save souls. It is believed
that the reports of local societies, and the experiences of the workers
in different parts of the empire, will prove a mutual encouragement
and a mighty incentive to action.

But at the present stage of the work, the natives can only be
reached, instructed, and organized through the over-tasked mission-
aries, whose burdens and cares are daily increasing. We are, how-
ever, glad to report that the Society is gaining in popularity, and the
missionaries are becoming more than ever convinced of its importance
as an auxiliary. Nearly every one of the thirty-two local secretaries,
appointed at the various places where mission work has been begun,
have accepted the office, and promise to do what they can to forward
the interests of the Society. One writes : — "If I can be of service to
the Tract Society by acting as its depository here, I shall be very
glad to accept the trust, until you are able to find some one who can
give more attention to the interests and the work* oi the Society, I

374 CHINESE RELIGIOUS TRACT SOCIETY. [September-

could not now promise much more than this. But if I can see my
way open to some definite organization among the Church members, I
will try to accomplish it. It seems to me the present movement in
the direction of preparing and circulating good tracts will bring about
good results ; directly in the Christian teaching of the books them-
selves, and indirectly in increasing and giving direction to the energies
of the Church members. It will be an object with me to encourage
individuals and Churches to buy the tracts, at the low rates you offer
them at, and to circulate them by sale or gift whenever they can do
this with promise .of efficiency."

Another says : — " I have come to the conclusion to accept office
on the Board of Trustees of the Chinese Religious Tract Society. In
doing so let me thank those brethren who have honoured me with
this confidence in electing me to this office, and assure them I shall
deem it a privilege to do anything in my power to extend the operations
of the Society in this part of the country. I have already decided to
form an auxiliary Tract Society among the members of the Church

in , and hope soon to see the district surrounding our mission

chapel regularly visited by Christian tract distributors every few
weeks. The aims of the Society commend themselves to everyone as
admirable and most important." Subsequently he writes : — " It is

somewhat singular and amusing that should object to the

establishment of auxiliaries, the very thing for which I joined. "With
all my heart I could wish them established in every mission station
throughout the country. It is one of the things I hope will be more
emphasized than over at the next Annual Meeting. Missionaries
should do more in this direction to draw out the zeal and liberality of
the native Christians."

Later still he says: — "You will be pleased to hear that our Tract
Society is already at work. They have already paid for a quantity
of books and over a dozen volunteers, the most zealous members of
our Church, are now distributing them from house to house, in some
cases meeting with contempt and abuse, but in others with the utmost
courtesy, and readiness to read the tracts that are offered. May this
labor of love be greatly blest, like mercy, both to those who give and
those who take."

Six auxiliary Societies have been enrolled, viz : —

1. — Kiuichow organized by Eev. A. W. Doutliwaite.

2. — Shanghai „ „ „ Ban Tsih-dzae.

i. — Hoongku „ „ ,, J. Y. Wong.

4. — Wuchang „ „ „ Thomas Bryson.

5. — Shensi „ „ „ Timothy Richard.

6. — Kongwau „ „ „ H. N. Woo.

In these local Societies the foreigners and natives are expected to

October.] Chinese religious tract society. 875

work together upon the same principles as in the parent Society.
Thus the missionary may teach by precept and example the best
methods of working.

Visiting from house to house is one of the most effective agencies
for propagating our faith. The native Church members neither know
their power nor the best way of exerting 'it. Through their foreign
teachers we are trying to furnish them with constitutions, instruction,
and every encouragement.

Imagine every one of the 16,000 native Christians in China
visiting the families in his neighbourhood, reading and praying with
them, speaking of his own faith, and leaving a printed page containing
the plan of salvation ! Our great hope is in securing voluntary
unpaid workers, who shall pay at least a part of the price of the works
they loan or give away. It will be our aim to foster and encourage
such societies and help them to means as we have the ability. A
considerable portion of the funds disbursed the past year were given
in this direction.

But the encouragement of local societies is not our only work.
"We are organized to carry on in all its branches, and in every part of
China, and in every land to which Chinamen emigrate, the same work
as similar societies do in other countries. As far as we know there is
no other organization of the kind in this empire — the only exception
being where a few persons have combined to expend a grant from the
American or Religious Tract Society, the Chinese having no voice or
vote in the matter. In effecting this organization we have invited all
denominations and nationalities to unite, and propose to carry on in
all its departments the printing and circulation of books and tracts, in-
cluding religious, scientific, periodical literature, school books and works
for youth and children. 0*ving to circumstances quite beyond our con-
trol, the amount of printing has been less than we could wish, and we
close the year with a balance of funds we would have gladly devoted to
furnishing spiritual bread for these perishing millions. The obstacles
are in a fair way to be removed, and the Society is likely during the
coming year to be in a position to expend to the greatest possible
advantage all the funds a generous public may place at its disposal.

During the year several new books have been examined by the
Committee and others are in their hands. Some of the Society's
publications have been reprinted, viz.. The Tico Friends and Tlie
Rationale of Christian Missions, and a Calendar by Rev. E. U. Thomson.
Of this work an illustrated edition was printed and everywhere received
wiih great favour ; altogether more than 120,000 copies of tliis sheet
were printed during the year.

376 CHINESE RELieious TRACT SOCIETY. [September-

The Society lias reduced the price of its publications fifty per cent, '
and to Auxiliary Societies another fifty per cent is thrown off. Reckon-
ing the calendars as equal to an eight page tract, nearly two millions
of pages have been published the past year. The income for this
period has been $615.87, and the expenditure, including bills due for
printing, grants &c., was $1,046.16, and there is on hand in the
Oriental and Hongkong and Shanghai Banks $1,063.10.

THE ANNUAL SERMON, BY REV. W. S. HOLT.

Mark vi: 37— "Gis'e ye them to eat."

Hunger is a chronic condition of humanity. The first cry of the
new boru is for food. The first yearning of the awakening mind is
for food. The first longing of the quickened soul is for food. A
large part of our time and our exertions are spent in trying to satisfy
our hunger. What shall we eat, what shall we read, what shall we
believe are questions which constantly thrust themselves upon our
attention. Among the calamities which afilict the human- race, famine
is perhaps the most dreaded, so imperative is the need for nourish-
ment, so dire is the deprivation of it.

Among the great trials which our Lord endured and which paved
the way for the temptation in the wilderness, was his forty days fast.
The body weakened by hunger seemed to leave the Divine Master in
such condition as to lead the Tempter to hope for success if he applied
himself to the necessities of the Son of God. Hence he began " if
thou be the Son of God, command that these stones be made bread."
He understood what we all know to be a fact that a craving for food
prepares one to contemplate even crimes with a degree of indifference
impossible to a man with an appetite already satisfied. The most
awful attendants of the Great Famine in tlijB North bring this forcibly
to our minds.

The same thing also holds true of mental and spiritual cravings.
From them have arisen the various speculations and superstitions
with which men have tried to feed themselves. Deprived of proper
food, they would fain fill themselves with husks. For the demand
for food must be met in some way, and if no proper nutriment is to
be obtained, what can be done ?

Our Lord was able to understand the needs of his vast audience
from his own experience. The multitude had followed him away
from their homes attracted by his wondrous preaching,, Never had
such teaching been heard by them. Jesus spoke with authority and
not as the sc-ribes. Animated with an all controlling enthusiasm, the
close sympathy between the body and soul had resulted in forgetful-

October.] Chinese religious tract society. 377

iiess of the usual appetite for food,* while they were so abundantly
satisfied with the " Bread of Life," " the Word of God," as it fell
from those lips which " spake as never man spake." But now the
day was far spent, and with the close of the discourses to which the
people had listened so eagerly it was certain that tlie demands of
exhausted nature would be felt and there would be a cry fur food.
The di.'«ciples knew it, and asked Jesus to send the people away that
they might provide for themselves. " This is a desert place," they
say, " and now the time is far passed ; send them away, that they
may go into the country round about and buy themselves bread ; for
they have nothing to eat." " But Jesus said unto them, they need
not depart ; give ye them to eat."

This must have been a startling command for the disciples to
receive. The place is a desert ! here are 5000 huhgr}'- men, and who
knows how many women and children ! The provisions at hand are
" five loaves and two fishes ! " What are they among so many ? The
careful matron is sometimes at a loss when two or three unexpected
guests drop in at meal time. But here was a great crowd of hungry
people, and yet the Master quietly says, get them something to eat.
A wonderful command, but most becoming to him who bestows his
blessings with bounteous hands.

We look this evening for the lesson which these words contain,
for none of our Lord's miracles are without a lesson. Their force
and meaning and extent were not limited to the occasion upon which
they were performed, nor to the actual witnesses. Fraught with a
present, physical blessing, as were his wondrous healings, the raising
from the dead, or the supply of bodily wants, they all point forward
to a healing of the sin-sick, a raising of the spiritually dead to a new
life, and the supply of heavenly nourishment to the spiritually starved.
It is with reference to this higher aspect that I wish to call your
attention to the worxls before us, and I shall endeavor to make them
bear upon the nation whose guests we are, and upon our duty to it.

We commemorate to-niglit the third anniversary of the Chinese
Eeligious Tract Society. It has been organized to help in carrying
out the command of our Saviour, and to assist the Native Church in
taking hold of the work of spreading the Gospel among its own people.
It is then in the hope that we all may be led to take an interest in
the work of this Society that I ask you to consider a few points
suggested by this text.

Isf. — It shows that tjiere is a necessity for food.

The master did not propose to undertake a useless task. He did
not give the command which he knew would call forth a display of

378 CHINESE RELiGiotTs TRACT SOCIETY. [Septeinber-

his Divine power, merely to show that he- had the power. But the
people needed food, and he set to work to supply an actual and press-
ing need. So the Chinese need spiritual food. It does not require
many words to show it. "We as believers in God's Word, which
places all men who are without the Gospel in a single category ; who
believe that the command to go into all the world and preach the
Gospel to every creature, means go to China and preach it there ; we
who are constant witnesses of the idolatries of China must be certain
that the spiritual nature of this people is starved. There is a belief
in the spiritual part of man, and in a spiritual world; spirits of
ancestors bless or curse their posterity ; wandering, restless spirits
seek to aid or harm ; spirits preside over every avocation of life from
the kitchen to the throne. Such is the common belief. But the
belief brings no relief or satisfaction to the human soul. It is rather
fraught with an anxiety lest all has not been done to appease the
spirits, or else with a contempt and utter disregard of their claims.
There is nothing which can be called finished so that the worshippers
can be at rest. The food is not sustaining, the craving is not allayed.
For there is often a real craving, and longing for something never yet
experienced. What are the pilgrimages to famous shrines, the per-
formance of meritorious deeds, the vows, the subsistence upon a special
diet, but the manifestation of a longing for something which will quiet
the restlessness of the soul and satisfy its cravings ? It is not an
uncommon thing for the preacher of the Gospel here in China to hear
the confession, I tried works of merit, I was faithful in my devotions,
I distributed tracts to instruct others and persuade them to virtue, I
helped the poor and distressed, I confined myself to vegetable food,
I destroyed no living thing, but I was not satisfied. Then I heard of
Jesus Christ, I learned the Gospel, I believed it, I am at peace.
Such confessions, which have been made repeatedly, show us that the
hunger exists and that food is wanted. But there are thousands who
make no confession, who seem satisfied, who look happy. What of
them ? Their necessity is still more urgent. One of the first steps
towards the avoidance of danger is a recognition of its existence.
How much greater is the peril when it is unknown ? There is a
stage in disease called a comatose condition ; there is a time when,
exposed to freezing, stupor creeps over the man ; while drowning
there is said to be a moment of supreme happiness. But that stage,
that stupor, that moment, mark the fatal point. The coma must
cease, the stupor must be overcome, the happiness must be arrested,
or death will ensue. There is also a period in wasting diseases when
the body does not crave food. The anxious physician inquires, "Does

October.] Chinese religious tract society. 379

the appetite return ? Is there a desire for food ?" If not, it is not a
hopeful sign.

A similar spiritual condition is far more sad. The prophet cries
"Ho every one that thirsteth, come ye to the waters." But the
reply is "We do not thirst." We offer bread, the Bread of Life, but
the response is "We want no bread." The angel holds up the crown,
bright and beautiful, but the man with the muck rake, intent upon
what is below, sees not the crown above his head, nor does he desire
it. But lack of desire is not a lack of need. It rather increases the
need and makes it more imperative. We cannot doubt that there is
here in China a need for spiritual food. Then comes the inquiry,
How shall we meet the necessity? Why, in the simplest way posj^ible.
" Give ye them to eat." The natural way to satisfy hunger is by
eating. It matters not what the hunger is, it must be met the same
way. Food, food is the only thing that will really satisfy hunger.
One may tighten his .belt, one may drink water, but sooner or later
he must have food, and good nourishing food too. The Master's
audience wanted something to eat and he said to his disciples, " Give
them something to eat." So with the people about us. They need
bread, the true bread which came down from Heaven. They ara
wasting their money for that which is not bread. They have none
of their own, they do not know where to go for it. The day is
far spent. " Give ye thera to eat." This is the simple command
laid upon us. It means that we have food for them and that we
ought to let them have it. That food is the Gospel. Then my
answer to the question " How shall we meet the necessity ?'■ is, give
the people the Gospel.

The Chinese are ignorant as we count knowledge. They are far
behind-hand as we count progress. They need new systems of trans-
portation, of communication, of mining, of agriculture, of schools, of
warfare; but more than all these they need the Gospel. As much as
they need to grasp the spirit of the century in matters of material
improvement, much more do they need to be animated by the spirit
of the Gospel that their progress may be real and upward. The
nation has already begun to move. Already the pulsations of a new
life are felt and it must go forward. But if we would do all in our
power to give stability to every step which the nation takes, we who
live here now must do our best to give the Gospel. For if we can
quicken the heart-life of the people so that the spiritual shall lead,
all the rest will quicken in a perfect harmony and sympathy with it,
and will be a mighty blessing to a people which is year by year
becoming a more important factor in the world's history. The truest

380 CHINESE RELIGIOUS TRACT SOCIETY. [September-

growth has ever been in the track of the purest belief. The promotion
of learning, the progress of science, the happiness of the masses all
folhjw naturally and surely upon a vigorous spiritual life. The
leading nations to-day are those which are confessedly Christian
nations.

In Europe the Word of God was unbound, and with it the fetters
dropped fi-om mind and soul. The whole man shared in the blessings
of a religious awakening. "VVe have a right to expect the same results
here. "All between the four seas are brethren" is true as to man's
moral nature at least, and the Bread of Life has never failed to
nourish and satisfy the soul which has fed upon it, whether received
from the hands of the Divine Master in Palestine or from his most
humble servant, distributing it in the ends of the earth. This bread
has been given to us. We have fed upon it and been satisfied. As
we see the need of the nation, and know that there is but one way to
satisfy that need, ought not the words of the Saviour to force them-
selves upon us, "Give ye them to eat." For the command is personal.
It is not, somebody find some food for tliese poor hungry ptiople. But
distinctly ye. Jesus has laid the responsibility upon each one of us,
and we must bear our part in it.

But how can we help ? I cannot speak Chinese, how can I give
the Gospel to a Chinaman, I have work of my own to do. "Let
every man do his own business" undoubtedly, is good Scripture teach-
ing. But "Bear ye one another's burdens," is also Scripture, and the
Chinese Heligious Tract Society steps in here with its claims upon
our assistance and thus affords the desired means for helping the
Chinese to the much needed food.

There is no doubt that the Gospel must be proclaimed by the
living preacher. There is a power in it when spoken by man to man
which cannot be obtained in any other way, "It has pleased God
hy * * * preaching to save them that believe." "Preach the word,"
said Paul to a young clergyman, and it is the best advice to give a
minister. The school is a great avenue through which many are led
into God's kingdom. The hospital affords unsurpassed opportunities
to heal the body and save the soul. But these departments of work,
these methods of ministering to the necessities of the people, can only
be used by those w^io have made such methods a study and have
devoted themselves to them. We cannot use them. While we give
to the preaching of the Gospel the most important place among the
means for distributing the Bread of Life, and while we admit the
great hopefulness and usefulness of work in the Schools and Hospitals
aud Dispensaries, we need for our purpose some other means. We

October.] chinesr hei.igious traci- society. 381

have it ready made to our hands, and even now calh'ng for all the
assistance we are inclined to render. It is a means which has been
shown to be most profitable in Christian woik at home and in all
heathen lands. It is specially adapted to a country like China, where
we can say "of making many books there is no end." This means
which we can all use so easily is the printing and distribution of
Tracts. It commends itself to us for several reasons.

It is a Chinese plan. Preaching and tcnching in schools for the
express purpose of propagating religion, I have never known to be
done either by the Buddhists or Tauists, except in the case of the
Japanese Buddhist Mission. But the circulation of tracts is common.
Many and quite attractive tracts in small books and sheets are
extensively prepared and used by the Buddhist priesthood, by wealthy
gentlemen who wish to be philanthropic, or by those who have made
vows. They are used to stimulate the zeal of the devout and to
arouse the thoughtless. From the island of Pootoo issue great num-
bers of such tracts. Many of them finely illustrated, printed in clear
bold type, so that even the aged can read them. They set forth the
various teachings of Buddhism in a manner which shall attract the
eye as well as impress the mind, and thus the tracts are made
acceptable to the public. Some of them are done in colors, some of
them make use of ingenious devices in the arrangement of the Chinese
character which catch the eye and convey a lesson by a glance, even
if the explanation is not read. Sold for a few eash or for a single
ca^h, they are purchased by the crowds of worshippers who visit that
sacred island, from all parts of the empire, and by them they are
carried throughout the country. Such tracts are one of the many
means by which Buddhism is kept before the people and its hold upon
them is maintained. The Religious Tract Society, then, is but taking
advantage of a native system, and the wisdom of doing so is manifest.
No prejudice or custom is offended or violated when we offer a China-
man a book. Even a scholar cannot look with contempt upon a book.
To be sure sometimes suspicions are aroused because some of the
books have a foreign air. Perhaps the would-be purchaser will smell
of the volume to assure himself that there is no foreign medicine
concealed in it which will make a foreigner of him. Perhaps he eyes
it carefully. There is nothing offensive discovered. He holds in his
hands a simple book on Chinese paper, in Chinese binding, printed
with the familiar character which he has been taught to regard as
almost sacred. Then the price asked is marvellously low. The cost
must have been much more than the amount wanted. It is a good
bargain. Thus the book is bought partly from sheer curiosity, partly

882 CHINESE RELIGIOUS TRACT SOCIETY. [September-

because it is cheap. But it is bought, and the man has in his pos-
session some portion of food, food which will fill his soul with peace
and joy and give him everlasting life. Food which will so satisfy him
that he will never crave any other, if he will but read and believe.

True, many of the books thus distributed are wasted even when
they have been bought. Many perhaps are burned in the temples, to
save the precious characters in which they are printed, many are used
to repair the soles of shoes, many are used by the frugal wife as a
receptacle for her embroidery patterns and threads. The parable of
the sower is constantly enacted. Some seed is trodden upon, some is
choked, some is rooted up or scorched and comes to no fruitage. But
some, — and herein lies our hoj :e and our encouragement, — some of it
falls into good ground, reaches the heart prepared to receive it, strikes
root, and springs up producing an abundant and delightful harvest,
some 30, some 60, some 100 fold.

Another advantage in this method of Gospel distribution is that
by the means of tracts, the Gospel can be carried and left where the
preacher, or at least the foreigner, is not allowed to remain. In some
parts of China the foreigner is neither loved nor longed for nearly so
much as his manufactures are. Merchandise finds its way without
much difficulty into the country to places where the merchant who
imports it would not be allowed to live. The right to travel and
preach the Gospel is tolerated, subject to the risk of an occasional
stoning and much abuse on the part of the ill-disposed, where a
permanent stay would be but the occasion of trouble. Thus books
can be taken inland, almost everywhere distributed, and left to do
their work quietly but surely while the distributor must " move on."
From such expeditions made by missionaries and colporters have
come results of the most encouraging kind, making good again and
again the promise " My word shall not return unto me void, but it
shall accomplish * * * that whereto I sent it."

There is every reason to induce us to help in such work as that
now before us. It is much needed; it is beneficial; it is in accordance
with Chinese methods for propagating doctrine ; it is easily done.
There is no reason why every one of us should not have some share
in the efforts now making. It is undenominational, thus will not
help to perpetuate those differences to which some object, but it will
tend to unify rather than separate, and thus it will do good to those
who take part in it. Moreover, by aiding this Society we should
show our belief that the Chinese need the Gospel, and that it is
adapted to their needs. We should also be doing something by way
of obedionce to the injunction laid upoiv all of his disciples by the

October.] Chinese religious tract society. 383

Saviour. Further than this, we should show our sympathy with the
Native Church in its efforts to spread the truth. This is a matter of
no little consequence. They need this sympathy now as they will not
need it when Christianity has made greater progress, and has become
the religion of the land. At the outset any help rendered, any interest
shown, goes far to stimulate these Christian workers. It is not in
the full tide of success that aid is the most useful. But it is in the
days of weakness that we should try to inspire the converts from
heathenism, by holding out hopes of success and by generous support.

We must remember that tlie Chinese Religious Tract Society is
an effort to enlist the Chinese Christians especially in the dissemina-
tion of the truth among their own people, and to impress upon them
that the work is peculiarly their own. They must learn this lesson
and we must help them to learn it, not by taking away all supports
and leaving them to shift for themselves, but by judicious guidance,
by suggesting plans, by instructing them in those methods which we
have found useful, and thus gradually we may remove the props
which at first are necessary to make the edifice stand, until it appears
before us a glorious structure, a self-reliant, self-perpetuating Church.
By doing what we can now we shall obey the Divine command "Give
ye them to eat ;" and influenced by our example, stimulated by our
zeal, the Church of God in China will enter heartily into the same
good work.

May we not hope then that this enterprize will meet with that
encouragement which it so richly deserves from us as members of the
Body of Christ ? I commend to your active sympathy the Chinese
Religious Tract Society.

384

AT HOME AND ABROAD.

[September-

t %mut aiii Ilji'fla^.

An olla podrida for missionaries !
Will that indulgent and highly
respected body bear with an ardent
friend, if he sometimes tells them
what he thinks of their doings,
from the standpoint of a returned
missionary; as well as informs them
sometimes what others think and
say of them ? The deeds and words
of the messengers of Christ to the
heathen are not allowed to go un-
noticed; friends praise them for
what they do, and if they happen
to live in India or China, they often
get credit for deeds of self-denial
which to theiQselves appear com-
monplace enough. On the other
hand, the missionary is closely
watched by the unfriendly eye of
many mercantile and official person-
ages ; and stupid, not to say highly
injurious statements are often made
respecting them which they have
not the least chance of repudiating
or answering. But as the mere
picking of bones, even with the spice
and sauce of newspaper criticism
and public opinion, cannot tend by
jtself to feed and sustain our mental
and spiritual life, a little flesh may
sometimes be added to our skeletons,
for the sake of the peaceable and
the studious. Notes on new books
and articles likely to interest our
readers may sometimes be given,
and in fact, any little scraps of
iiifortiiation which may come in our
way and which will be likely to
amuse or instruct,

A CUJiiOUS wort has just como to j

hand entitled " Punishments in the
Olden Time." The illustrations
and letterpress alike would have
reminded us instantly of China,
had we not been informed that the
punishments are such as used to be
inflicted in England until quite
recent times. The Academy of July
16, 1881, says, that " Four thousand
copies have been sold," and adds
that tlie success which has attended
the work has induced the author
to prepare a woik on Old Scottish
Funislimeids. This latter, however,
the author informs me will not be
ready for some lime. The first-nite
illustrations vividly set forth such
heathenish customs as that of the
ducking-stool, the brank, the pillory,
&c. As a question has just beeu
raised in Devonshire, respecting the
origin and meaning of ' riding the
stang,' something may be said about
it here. If a husband were known
to beat his wife, or allowed himself
to be hen-pecked it was customary
to ride the stang in his honour. Two
persons, representing respectively
the husband and wife appear armed
with a skimmer and a ladle. They
sometimes ride a donkey, sometimes
go in a cart ; and as they beat
their musical instruments, hold free
dialogues and caricature the con-
duct of their unlucky fellow towns-
men. In Sussex the custom used
to bo kept up at Horn Fair — so
called because horns or Coruntes
(see Brand's Fofxdar Antiqxiities)
were used ; whilst in many parts
the custom is known as Skimmingtcni

AT HOME AND ABROAD.

October.]

RidltKj — perhaps from tlio use of
the skimming-ladle. So recently
as the loth November, 1879, a case
of Skiiiim iiKjton occnvred at Exwick
near Exeter. Both in the work
before us and in Brand we have
a number of illusti'utions of the
caugue or pillory, and other modes
of punishment used in P]ngland in
tlie good old times ; corresponding
in shape and method of application
almost exactly with the Chinese ^
and other instruments of torture.
I may here remark that the methods
employed by the Greeks for the
punishment of culprits were in many
respects similar to those of China.
The former had what they called a
Pansikfipe, or round instrument for
putting on the neck of a criminal,
like the Chinese cangue, which
prevented him putting his hands to
his head. Another instrument of
torture, common, with various mod-
ifications, to both countries, was
what the Grreeks designated ki/jihun,
a wooden collar, enclosing the neck
of the culprit and made to serve as
stocks for the hands, and sometimes
for the feet as well. The illustra-
tions in Vol. I. of Archdeacon Gray's
"China" will serve to make the
subject phiin. The use of fetters,
torture for the feet and ankles,
perpetual banishment, and such like
punishments are also the common
heritage of both peoples.

***
There is scarcely any subject which

has attracted so much attention of
late as that of comparative mytho-
logy, folklore and religion. There
recently appeared an interesting
little book by an American lady
entitled *' Sanskrit and its Kindred
Literatures," being studies in com-

385

parative mythology. The authoress
appeared well read, though she haa
not a critical knowledge of Eastern
languages. Now Sir G. W. Cox
has again come forward with a most
valuable "Introduction to Mythology
and Folklore." Readers of his
former works will not need to be
told that he is facile princeps in the
matter of corapai*ative mythology.
We have here, and to my mind, in
a more interesting form, all that is
valuable and instructive from the
larger work " Mythology of the
Aryan Nations." As I take up
these books one after another, I
cannot help heaving a sigh. In the
first place scholars are pi'ejndiced
against China, because of the claims
of India and Sanskrit ; and are im-
patient of any comparison being
made between what relates to the
heathen Chinese and what belongs
to the refined Aryan. And then
we have few if any who are able
and willing to take up the subject
from the Chinese stand-point and
treat it fully and scientifically. Such
work needs not only courage, but
means. It would have to force its
way against the popular current,
and the author might not live to
see his work appreciated. What wo
want in the first place is a collec-
tion of folk-tales, like those recently
translated by H. Giles, Esq., only
if possible collected from the mouths
of the people, carefully translated,
with all variations. Then if work-
ers conld be found in e.ich of the
provinces, and the results could
bo sent to some central depot for
publication, correction and annota-
tion, we should soon l)e possessed
of a valuable mass of material which
conld be submitted to the aualytio

886

AT HOME AND ABROAD.

[September-

chemist afc home or elsewhere to
ascertain the various component
parts. Who will undertake this work
in the interests of the religions,
myths and folklore of China? It
would afford a most fascinating
pastime when travelling on mission-
ary business, visiting out-of-the-way
towns and villages ; would give the
student a grasp of the language and
mental condition of the people such
as he can never obtain in his study,
and would confer a lasting boon on
all future missionaries and students.
I am glad to have this opportunity
of noticing the work of Mr. D. Ball,
a copy of whose article in the China
Review has reached me, in response
to a request made some months
since in the Hongkong Daily Press,
as well as personally when on my
way to England. As an illustration
of what I liave stated above, a
reviewer of the article in a recent
number of the Academy (May 14th,
1881) remarks that " the elaboi-ate
footnotes appended to each page
suggest the thought that the writer
has expended unnecessary time in
studying the strange fancies relat-
ing to the origin of created things
begotten by a degenemte Taouism."
The reviewer may think it a waste
of time, but others may have a
different opinion. But the work,
to be successful must be congenial
to the tasks of the student. All
cannot endure the endless repeti-
tions and (apparently) senseless
statements with which folk-tales
abound, and judgment and taste
will be required for carrying out
the work.

Another branch of study is being
carried out with vigour in England

— that of the English Dialects. The
English Dialect Society is now in
its 9th year, and already has done
much valuable work. A number of
its publications are before me, and
my mouth waters at the thought
of seeing works of a similar kind
relating to China. There are glos-
saries, grammars, bibliographies, and
essays, full of interesting facts tend.
ing to elucidate the history of our
tongue. Few persons would believe
how rich our English dialects are ;
but it will be seen that they are most
valuable auxiliary studies when I
state that I have during the past 6
months collected some 300 new words
in Devonshire alone. Amongst the
publications of the Englisli Dialect
Society is a Dictionary of plant-
names. In Devonshire I have col-
lected this spring about 100 names
which are most valuable. Thus,
the ' foxglove ' is here called ' cow-
slip ' and * cowflop ;' the buttercup
is also called 'cowslip,' and saxifrage
is known as ' garden-gate.' E. H.
Parker, E.sq., once made a list of
Canton plants, but so far as I know,
no attempt has ever been made to
get a list of colloquial names from the
various pi'ovinces, as well as their
local variants. Valuable additions
to our stock of words would be
made by such lists. I should re-
joice to hear that fifty or a hundred
gentlemen and ladies, clerical and
lay, had formed themselves into a
Chinese Dialect and Folklore Society.
If each would subscribe $o yearly, as
we do in England to these Societies,
there could be printed every year
from one to half-a-dozen publica-
tions such as vocabularies of local
or characterless words, dictionaries
in Chinese, grammars, proverbs,

October.]

AT HOMK AND ABROAn.

387

lists of plant-names, lists of names
employed in trades, guilds, secret
sigus, slang, religions terms, &c., <fcc.
Many consular and other agents
wonld take part in such a work,
the merchants would subscribe to it,
and permission might be obtained
to reprint articles from old and out-
of-the-way periodicals, &c. I should
be glad to sub-.cribe, and to make
the matter known in England ; giv-
ing it all the assistance in my power.
Here let me refer to the work of
the Folklore Society. It is in its
fourth year, and has already pub-
lished several works in addition to
its reports, which are loaded with
valuable papers by eminent scholars
and folklorists. As a humble con-
tribution to its labours I have for-
warded a paper on "Euphanisra and
Tabu in China," for the Society
does not limit its work to English
ground. Dr. Dennys has promised
assistance, and in Hongkong there
are a few members, who will no
doubt give their quota of informa-
tion in due time.

In a communication I have re-
ceived from Wra. Jones, Esq., F.a.A.,
the author of " Credulities Past and
Present," and "Finger-ring Lore,"
the writer solicits information on
the question of finger-rings in China,
with the traditions and supersti-
tions connected with them. Can
anyone give information on this
point ? In England it is unlucky
to take of your wedding ring, and
if it breaks the husband will be
sure to die. But no doubt a good
time may be given him for grace,
for a lady who is member of a
Christian Church tells me that when
her wedding-ring broke an old
"^oman assured her husband would

die, which he did 16 months after.
Her ring broke again a few days
ago, and she begins to fear that
her daughter's death is indicated
thereby ! Probably if her husband
had lived o or 10 years the breaking
of the ring would still have been
regarded as a sure sign.

*•*

In the reh'gious world passing events
claim our attention. The death of
Dean Stanley is just announced.
Ho breathed his last on Monday,
July 18th, just before midnight. It
will be remembered that he fre-
quently came into collision with the
Narrow Chui"ch party on account
of his broad views. He offended
many by admitting the well-known
missionary, Dr. Moffat, into the nave
of his abbey, and some were equally
enraged because Prof. Max Miiller
was allowed there to preach his
valuable lay sermon on missions.
He admitted a monument to Wesley
into the sacred edifice sometime
since, and that was a grievous sin.
But with all his faults he was a
•'man greatly beloved." The student
will be thankful for his invaluable
lectures on the Jewish Church ;
his " Sinai and Palestine " — whose
value is greatly enhanced by the
fact that he in person visited the
East — finds a place in the libraries
of all Bible students, while his
biographies of Dr. Arnold and his
own father ai*e, and have been widely
read. His heterodoxy lay in the fact
that he believed in 1 Corinthians,
xiii ; a chapter we could all afford
to learn by heart.

The Wesleyan Conference is now
sitting, and has called the venerable
Dr. Osborne to its chair. There is
shortly to be a Pan-Methodist con-

388

MISSION AllY NEWS.

[September-

ference in London, and the papers
recently contained the transLation
of a letter from a native minister in
Foochow, who had been nominated
as a delegate, but excused himself
on the ground of his ignorance of
foreign tongues.

An interesting work appeared re-
cently entitled " The Enemies of
Books." To persons living in the
East this would prove interesting,
as there are far more of these foes
in China and India than PJngland
can possibly boast. There is, how-

ever, a touching illustration shew-
ing the ravages committed by book-
worms on an old copy of Chaucer.
Another interesting work is by A.
Lang, entitled " The Library," in
which he sets forth what M.S.S.
and works are to be sought for by
bibliophiles, and makes one wish
for endless leisure and a purse with-
out a bottom, that he might ransack
the bookstalls and libraries " At
Home and Abroad " in search of
hidden treasures. These seldom
come to the hand of your scribbling

Friend.

i^sfiuiiarg '§t'si%.

gum, Pnrrtagw & ftatW.

BIRTHS.

At Newton Abbey, Devonshire, England,
on July 20th, the wife of the Rev.
HiLDKBic Friknd, formerly of Canton,
China, of a son.

At Wuchang, on Augnafc 22nd, the wife
of the Rev. W. S. Tomlinson, Wesleyan
Mission, of a son.

At Hangchow, on August 30th, the wife of
the Rev. M. H. Houston, D.D., of a son.

At Tsi-nan-fu, Shangtung province, on
September 18th, the wife of Rev.
Stephen A.Hunteu, M.D.,of a daughter.

At the Wesleyan Mission, Hankow, on
October 10th, the wife of the Rev. J.
W. Beewer, of a son.

MARRIAGES.

At Trinity Cathedral, Shanghai, on the
3rd October, by the Rev. W. L. Groves,
Ahkam Ar>EXANDKR Hkrbektk-Gordon,
of the American Presbyterian Mission,
to Alice Josephine, second daugliter of
Thomas Draper, Esq., of St. Kilda,
Melbourne.

At Union Church, Hongkong, on October
8th, 1881, by the Rev. S. J. Masters,
Wesleyan Missionary, Canton, the Rev.
J. S. FoRDHAM, Wesleyan Missionary,
Wusueh, Hankow, to Caroline Frances,
youngest daughter of the Rev. W. T.
Radcliffe, Wesleyan Minister.MaucliaBter,
England.

At the " One Faith " Church Hangchow
China, on the 24th October, 1881, by
the Right Rev. G. E. Moule, D.D.,
Bishop in Mid. China, the Rev. J. H.
Sedgwick, C.M.S., to Ellen Dumergub,
second daughter of the Rev. P. H.
Jennings, Rector of Longfield, Graves-
end, Kent, England.

At Trinity Cathedral, Shanghai, on
the 26th October, 1881, by the Rev. W.
L. Groves, Henry W. Hdnt to Minnie
Smalley, both of Inland Mission.

DEATHS.

At Chefoo, on the 28th August, the wife
of the Rev. E. C Lord, D.D.

At Woybroad, Norfolk, on the 8fch Sept.,
Helkn Jane, wife of the Rev. W. H.

Collins.

At Chefoo, Inland Mission House, on tii©
13th September, aged 10 mouths and
three weeks, Lii.lie Carruthkrs, the
dearly beloved little daughter of tlio
Rev. Thos. Bryson, of the London
Mission, Wuchang.

At Swatow, on the 29th September, aged
35, Elizabeth, the beloved wife of Rev.
George Smith, Missionary of the Presby-
terian Church of England.

At St. John's, Shanghai, on the 12th
October, Adelaide E., the beloved wife
of H. W. Boone, M.D., of the Americau
Episcopal Mission.

October.]

Arrivals. — The Right Rev. Dr.
Scott, Bishop of North China, ar-
rived by the s.s. Getihai Mam on
the 21st September.

Rev. Arthur Sowerby, Rev. J. S.
Whitewright, and Miss Sowerby,
of the Englisli Baptist Mission,
arrived by the French Mail, on
Sept. 29th, and will probably be
located in North China.

By the Tokio Maru, which arriv-
ed on October 6th, the Rev. J. H.
Sprague, of Kalgan, returned from
a visit home. The same steamer
brought Mrs. Anent, returning to
her husband at Peking. Rev.
Stimpson and wife, new arrivals
for the North China Mission, and
Miss Holbrook, M.D., to be station-
ed at Tungchow near Peking — the
above are all members of the A.B.
C.P.M. Mission. The sanie steam-
er brought Rev. G. R. Davis and
wife returning to North China;
Rev. F. D. Gamwell, new arrival,
to be stationed in North China, and
the Revd. L. N. Wheeler, D.D., and
family — all of the Am. Methodist E.
Mission. Dr. Wheeler is appointed
Superintendent of a new Mission
to be commenced in the province of
Szechuen.

By the Tohio Maru also arrived
for the S.P.G. the Rev. Mr. C. J.
Corfe, and Messrs. W. Hildesley,
H. Topp and J. Vicent, who, we
understand, will prepare for holy
orders and study Chinese at a col-
lege to be at once commenced at
Chef 00.

The Rev. J. N. B. Smith,
of the Am. Presbyterian Mis.sion,
arrived by the s.s. Tokio Maru, on
October 6th. For the present he
will be stationed at Shanghai.

MISSIOKART NEWS.

389

By the s.s. Kagoijn Maru which
arrived on the 13th October, the
American Episcopal Mission have
had four new members added to
their Mission, viz.. Rev. E. K.
Buttles, and Miss Anna Stevens, to
be located at Shanghai, and Rev.
W. Graves and Miss Boyd for
Wuchang.

By the P. <fc 0. s.s. Australia,
which sailed from London on Oct.
25th, we see the Rev. J. R. and
Mrs. Wolfe, of the London Mission,
Foochow, are returning to China.

«
Departed. — By the M.M. s.s. Oxus,
on Sept. 3, Mr. Bailer, of the
Inland Mission, left for a trip home.

By the s.s. Genlcai Marti, which
left on the 28th September, the
Rev. Mr. & Mrs. Carter, and two
children, of the American Methodist
Mission, Kiukiang, left for home.
Mr. Carter'.s serious indisposition
made the change necessary.

Per M.M. s.s. Iraonaddy, which
sailed on October 19, Mrs. Hudson
Taylor, left for a visit home.

***
Shanghai. — Bishop Bowman, of the
Methodist Episcopal Church, an-ived
from America and Japan on the
15th of September and left the next
day for the North. During, his
Northern tour the Bishop visited
Chef 00, Tientsin, and Peking, and
made an excursion to the Great
Wall and to the Ming Tombs. The
Bishop's presence at the Annual
Meeting of the Methodist Mission
in Peking, and at the opening of
the Woman's Hospital in Tientsin,
were events of much interest, and
must have been productive of much
good. Bishop Bowman returned

390

MISStONARY NEWS.

[Scptember-

from the North last week, and left
immediately for Kiukiang, to at-
tend the meeting of the Methodist
Episcopal Mission at that place
on the 26th instant, and we under-
stand that he is to attend the
Confei-ence at Foochow the last of
November.

Miss M. K. Colburn, Miss M. A.
Burnett and Miss Kirkby, of the
Woman's Union Mission, have lately
removed from Peking to Shanghai,
to take charge of the Bridgraan
School, West Gate.

The Rev. Thomas Taylor, late
of the London Mission, Shanghai,
writes from England : — "I trust the
work in Shanghai is progressing.
I am speaking and lecturing on
China as opportunity offers, and so
helping to keep alive the interest
at home."

Bishop Schereschwsky was pros-
trated by severe illness while on a
visit to Wuchang. He arrived in
Shanghai on Friday, the 26th
August, and was at once conveyed to
to his residence at St. John's. He
soon became completely powerless
and unable to speak, though cog-
nizant of passing events, and able
to enjoy being read to, &c. Dur-
ing October the patient improved
somewhat, but complete recovery is
considered somewhat doubtful.

Further additions to the number
of missionaries already on the field,
are on their way to China. Mr.
D. D. Main, L.R.C.S. and P., is
soon to leave England for China
under the care of the C. M. S. He
will be stationed at Hangchow to
take charge of the Opium Hospital
and other medical work. Dr. and

Mrs. Smith, and Rev. and Mrs.
Loughliu sailed from Sau Franciso
on October 6th. They are sent out
by the American Presbyterian
Mission, and will be located in
Shantung Province. By tlie same
steamer the Rev. G. F. Fitch and
family will return to China to
resume his labors at Soochow and
Rev. Robt Mateer and wife, of the
same Mission are also expected.

Rev. Young J. Allen, Superin-
tendent of the Southern Methodist
Mission, contemplates, we under-
stand, opening a school for natives
under the patronage of the Chinese
local authorities. The premises are
to be built close to his church in
the French Concession, and the
plans are already prepared for a
building of two storeys 62 feet in
length, and 68 feet in width, and
capable of accommodating from 250
to 300 pupils. It is hoped the
school will be opened by the Chi-
nese New Year. Two foreign teach-
ers are to be emploj-^ed and six
native one.?. The plan followed at
the Hindoo college in Calcutta,
founded by Dr. Duff, will be adopted
for this school. The Bible will be
one of the text books. There is to
be no charge to pupils unless the
applications for admission are too
numerous, when a nominal fee may
be charged as a check. Two
branches are to follow. — Temper-
ance Union.

Sometime since Dr. Farnham
issued a circular asking for infor-
mation concerning Sunday-schools
in China. These circulars were
addressed to one of tho members
of each mission with a blank to
be filled up. Oat of some two

October.]

MISSIONARY NEWS.

391

and form the nucleus of a library,
for it seems there is not a Sunday-
school library in China. The col-
lecting and publishing of these
statistics is a step in the right
direction which will lead to discus-
sion, agitation and improvement : —

dozen missions eleven responded,
seven filling up the blanks and four
saying there were no schools con-
nected with their missions. In
nearly all of the missions there are
day schools which are instructed
on Sabbath by the missionaries.
Usually the childi-en are examined
in the catechism or some other
religious book in which they have
been instructed during the week.
Though this is almost necessarily
the first step, it will readily be seen
it does not constitute a Sunday-
school, in the proper sense of the
word as generally underetood to
mean a regular institution with a
superinter^dent, teachers, classes,
library, secretary, librarian, collec-
tions, opening and closing services,
&c., &c. If missionaries feel that
the best thing they can do at fii-st
18 to meet the pupils in their day
schools, and instruct them on Sun-
day, they should be careful not
to glide into this way and continue
on after they have gathered a few
members into the church, some of
whom will be able to give instruction
while others will need it. Bible classes
and Sunday-school classes may be
formed of all connected with the
mission and church, and a pleasant
and profitable hour spent over *^*

God's word every Lord's day. Tiie j rp^g ^^^^ L^g^ ^f Missionaries
statistics, given below, show that j corrected up to date is now corn-
it is high time that something was i pieted and for salp at the Mission

— ^"

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done to increase the interest in the
subject in this empire. Christie^ s Old
Organ has been translated into the
Chinese language by Mrs. Dr. Whit«
and published by The Foreujn Sun-
day School Association, as the first
Sunday-school book. There are
other books that could be gathered

Press, twelve copies for -one dollar.
In order to save trouble friends
would oblige by combining their
orders so that one might cover each
community if possible.

***
HANacHOW. — We learn that the Rev.
N". D. Lyon, of the American Pres-

392

MISSION A 11 Y NEWS.

[September-

byterian Mission, who for so many
yoars worked faithfully among the
Chinese in Hangchow, has decided
not to return to China.

*
Chefoo. — Letters have been receiv-
ed from Dr. and Mrs. Nevius, of
the American Presbyterian Mission,
from which we are glad to learn that
they are both improving in health,
and hope to be ready to start back
to China in September, 1882.

♦ *

*

Tientsin.— The "Isabella Fisher"
Hospital, under the care of Miss
Dr. Howard of the American Metho-
dist Episcopal Mission, M'as formal-
ly opened for the reception and
treatment of women and children,
by the Rev. Bishop Bowman on
October 15th. A goodly number of
foreign friends were pi-esent, to-
gether with a large representation
from the four native churches. The
exei'cisea were partly in Chinese and
partly in English. The Scripture read
was taken from Matthew 9, xviii-
xxxviii. Prayer was then offered,
after which the hymn, " The Great
Physician," was sung, followed by
a brief statement of the origin of
medical mission work for women in
Peking, and the circumstances
which led to the erection of this
hospital in particular. After this
Bishop Bowman gave an address,
and dedicated the institution by
prayer to the uses for which it had
been erected. At the close of the
dedicatory exercises the friends were
invited to inspect the premises.
They are situated on the great road
leading from Tientsin to Taku, a
few rode west of the English con-
cession. The main building lias a

hall running through from front to
rear, and contains a large waiting
room and two smaller private rooms,
a well-supplied dispensing room, a
fine drug room, and an admirably
lighted opei'ating room. Back of
this main building, are wai-ds on
three sides of a court, so situated
as to get the benefit of the sun's
heat and light to the best advantage.
One of these, the general ward, is
arranged to accommodate twenty-
four patients. The other buildings
contain four rooms each, and will
accommodate sixteen patients, or by
crowding, twice that number could
be placed in them temporarily. The
place is well situated, well venti-
lated, and amply furnished with
kitchens and other necessary out-
buildings. Including the purchase
of the land, and the enclosing wall,
the hospital has cost about $6,000.
We have here as the outgrowth of
Christianity and of Christian Mis-
sions a spectacle such as is not to
be found elsewhere in Chin i, viz.,
two large institutions, side by side,
for ministering to the diseased and
destitute. One, under the care of
Dr. Mackenzie, built and supported
by funds contributed by Chinese,
is for men only ; the other, under
the care of Miss Dr. Howard, and
built by funds from one of the
lands of the west, reaches out its
healing mercies to the women and
children of China. Both are under
the patronage of the Viceroy Li and
his excellent Countess — himself one
of the highest and most enlightened
of Chinese officials. — Daily News,

*»*
SwATOW, — We greatly regret to
hear from a friend in Swatow that

October.]

MISSIONARY NEWS.

393

" Mra. Smith of the Presbyterian
Mission here (a bride less than a
year ago, and at Swatow but six
months) was buried last Thursday.
She has left a striken husband and
brother in the English Presbyterian
Mission, and a bereaved circle of
loving friends in both missions."
— Temperance Union.

Nanking. — We are glad to learn that
the work of the Rev. C. Leaman,
of the American Presbyterian Mis-
sion is progressing favorably. He has
secured a fine lot of ground for build-
ing purposes vehieh he has enclosed
with a substantial wall, and erected
a small house in which he purposes
to live, while his dwelling-house is
in course of erection. Preaching is
carried on daily to large and atten-
tive audiences. A few days ago some
rumours were spread which caused
some exciteraentaud led to the arrest
of the head carpenter but he was
shortly afterwards released on bail,
through the good offices of a bro-
ther missionary. On hearing the
news the Rev. C Leaman imme-
diately left Shanghai, where ho
had been detained through illness,
for Nanking, which place he reach-
ed in safety. He will probably
be able to quickly restore confidence
in the native mind. Rev. Joseph
Thomson and wife are expected to
arrive in the Autumn for this sta-
tion.

••*
Peking. — Previous to the departure
from Peking of the Hon. J. B.
Angell for the U.S.A., the American
missionaries presented him with a
pair of handsome vases as a token
of respect.

Kalgan. — A friend from thai far-off
region writes as follows: — "Work
is progressing. I have a class among
the Russians, and am teacliing them
English, they learn very fast as they
are intelligent and eager. I hope to
establish a medium of communica-
tion between their doctor and them-
selves, as calls are frequent from
that quarter, and conversation em-
barrassing. Kalgan Mission has
purchased a large piece of land in
the west part of the lower city and
they hope by next fall to have two
houses built upon it."

Penang. — A key to the success of
Catholic Missions in the East may
be found in the French Foreign
Missionary College at Penang. In
this institution there are upwards of
a hundred young men ecclesiastical
students undergoing the curriculum
for the priesthood. Among them
may be found representatives of all
parts of Asia — India, Ceylon, Burma,
Siam, Annam, China, Corea, and
Japan. Nearly every vicariate no-
minates and maintains one or more
pupils. Latin is the only language
spoken within the precincts — being
the via media for securing uni-
formity among such heterogenous
elements. The staff of Professors
is well selected from the best Euro-
pean seminaries, being about a dozen
in number, the Chair in Chinese
being filled by an ex-Mandarin. The
institution is well worth a visit,
being within an easy and pleasant
drive of the wharf, and the courtesy
and attention of the Fathers would
contribute to making it an agree-
able reminiscence for those either
outward or homeward bound.—
Catholic Uegister.

S94

MISSIONARY KEWS.

England. — The Annual Meeting of
the Loiidou Mission was held at
Exeter Hail, on May 12, when the
year's income was stated to be
higher than that of last year ; but
the expenditure had exceeded the
receipts to the extent of over £2,000.

The Annual Meeting of the China
Iidand Mission was held at Exeter
Hall, in June, when the income for
the year was stated at £8,G92
lis. 2d., being more tlian £1,000
less than the previous 3'ear.

The Annual Meeting of the Society
for the Propagation of the Gospel
was held at St. James' Hall on May
12th, the year's income was stated
at £138,288, being £7,000 more
than the previous year. The grant
for 1882 for the China and Japan
Missions is £2,750.

The Annual Meeting of the Bap-
tist Missionary Society took place
at Exeter Hall, on April 28th. The
year's contributions were stated at
£51,459 14s. lOd. being the largest
income ever received by this Society.

The Annual Meeting of the Church
Missionary Society was held at
Exeter Hall as usual on May 3rd.
There was a very large gathering,
and the income for the year was
stated to bo £207,508.

The Annual Meeting of the Wes-
leyan Missionary Society was held
at Exeter Hall on May 2, the Lord
Ma3'or being in the chair. The
year's total income was stated at
£l30,093,'and expenditure at £168,-
403,'thus leaving a deficiency of over
£38,000 for the year. The Lord
Mayor gave a donation of £1,000
towards the reduction of the debt.

In an extract taken from the
Churcli Missionary Intelligencer,
published in the London mid China
Ex'press of July 29, we take the
following: — "The very Rev. Dean
Butcher of Shanghai, was in-
troduced to the Committee of the
Chui'ch Mission, and pressed upon
them the importance of the occupa-
tion of Shanghai as the entrance to
the Yangtze-kiang ; and made pro-

[Septembei-

[ posals under which the Rev. A. E.
Moule should proceed to that port
in the ensuing Autumn to occupy
the Deanery, and take charge of the
English service for six months,
with a view to his afterwards
entering upon mission work in the
city, especially among the many
thousands of Cliinese there speak-
ing the Ningpo dialect. The com-
mittee thankfully accepted the
Dean's proposal regarding the
Deanery, etc., and sanctioned the
Rev. A. E. Moule's return to
Shanghai this year."

We take the following remarks
on the late trouble at Tsi-nan fu
from the London and China Express
of Sept. 23 : — " It is, indeed, time
for the foreigners to combine and
put pressure on the Peking Govern-
ment to suppress these ever recur-
ring disturbances. Nothing more
is needed than summary punish-
ment in one or two cases, for we
have had proof that energetic action
results in the absolute stopping of
this disgraceful rowdyism. A blow
must be strack at the principal
offenders, be they who they may.
The people themselves are not so
averse to receive aid from the mis-
sions in their time of need, and
they are not so ungrateful as to
forget entirely the good that is
done. The attacks are instigated
by feelings of jealousy on the part
of a few, and this few must be
made to feel the criminality of their
conduct. China is a large Empire,
but the authority of the ministers
ought to reach its uttermost limits.
It does so extend in some cases, and
we should insist on the pretection
to our subjects which is guaranteed
by treaty. If the minor officials in
office act 7nala fides, let them be
removed and replaced by those who
can and will uphold the boasted
civilisation of the Flowery Land.
Such outrages as the one we refer to
are a disgrace to any nation, and the
policy which allows them is iniqui-
tious in every sense of the word."

October.]

MISSIONAllY NE-VVS.

395

TABLES OF MISSIONS AND MISSIONARIES IN-.CHINi., OCTOBER, 1881.

SOCIETY.

Date of
Mission.

Married
men.

Single men.

0 c

tin*

li

i

0

Or. 1
dained {^^J-

1

Or.
dained

Lay.

a fa

SI

British.

1. London Missionary Society

2. British and Foreign Bible Soc. .

3. Church Mission

1807
1843
1814
1845
1847
1852
1860
1862
1865
1865

1861
1865
1868
1869
1878

18

15
3
9

11
5

•

12

2

3
2
1
2

1

2

1
2

"2

i

17

"i
i

2

3
2
3

5

4

2
...

3
23

1

1

3

3
1
2

1

14

i

20
1

17
3

11

11
5

i

29
2

3
2

2
2
2

45

4

40

9

27

28

10

4

6

95

4

1

6

4

4

6

6

4. Baptist

6. Presbyterian (English)

6. Wesleyan

7. Methodist New Connection

8. Soc. Pi-opagation of Gospel

9. Nat. Bible Society, Scotland ...

10 China Inland Mission

11. Canadian Presbyterian

12. Soc. Promo. Fern. Educa. East.

13. United Presbyterian, Scotland .
11. United Methodist Free

15. Irish Presbyterian

16. Church of Scotland

1 7. Unconnected

Total

84

27

19 i 30

25

111

296

American.
1. A. B. C. F. M

1830
1834
1835
1838
1847
1847
1847
1848
1858
1859

19
6
7
23
17
5
1
6
4

"5

1

8
1

3

...

"i

3
2
1

1

2

11
6
3

13

22
7
7
26
17
5
1
6
4

56
21
22
67
60
14

3
15

8

8
15

9

2. Baptist Mission Union

3. Protestant Episcopal

4. Presbyterian

6. Methodist Episcopal

1 ! 14

... i 4.

6. Southern Baptist

7. Seventh Day Baptist

1
2

8

8. Methodist Episcopal, South

9. Dutch Reformed

11. Southern Presbyterian

1867
1876

...
2

1

1
3

3

5
3

12. American Bible Society

Total

94

9

9

7

an

103

282

German. •
I.Rhenish Mission

1874
1874

fi

14

'

1
1

6

... 14

11
29

2. Basel Mission

Total

19

2

19

40

Grand Total...

197

36

30

37-

85 233

618

• The Agent of this Society is also missionary of the U. P. Mission.

Ordained
men not
Medical.

Medical
men.

Other
Lay
men.

c

a

'a

■s

Single women.

Total men

and single

women.

li
3 0

H

Or.
dained

Lay.

Medical.

Teach,
ers.

British

99
99
21

2
5

10
8

49

7

160

119

21

8

25
62

185

179

21

111

103
19

296

282

40

American

German

Total

219

7

18

66

300

8

77

385

238

618

396

MISSIONARY NEWS.

[September-

TABLES OF MISSIONS AND MISSIONARIES IN JAPAN, OCTOBER, 1881.

SOCIETY.

Date of

Mission.

Married
men.

Single men.

® g

•S §

3

2

7

12
4
3

7
1

i

* 9
•u 2

b s

d o

S ic

7

7

7

1

15

5
11
3
2
2
1

3
o

20

16

22

2

43

4

13

29

7

4

4

2

1

Or-
dsbiued

Lay.

i

1
2

i

Or-
dained ^

Lay.
2

American.
Protestant Episcopal

1859
1859
1859
1860
1869
1871
1873
1873
1876
1877
1879
1879
1880

7
6
6
1
13

5

11

3

1
2
1

1

i
i

Reformed (Dutch) ...".

Presbyterian

Unconnected (Mr. Goble)

A.B.C.F. Missions

Woman's Union

Baptist Mission Union

Methodist Episcopal

Evangelical Association

Bible Society

Cumberland Presbyterian

Reformed (German)

Methodist Protestant

Total

56

5

3

?

40

61

167

British.
Chnrch Missionary

1869
1873
1873
1874
1874
1876
1878
1880

7
3
3

4

i

i

1

1

i

1
1

2

2
2

7
3
3
4
1

i

18
10
6
8
2
2
1
2

Society Propagation Gospel

Canadian Wesleyan

United Presbyterian (Scotch)

Med, Mis. Society, Edinburgh

National Bible Society, Scotland ...
Baptist

British and Foreign Bible Society .
Total

18

1

3

4

4

19

49

Grand Total...

74

6

6

6

44

80

216

T.A. 3IjE II.

Ordained

men not
Medical.

Medical
men.

Other Lay
men.

a.

I

<D g

"So a

Total men

and single

women.

.s ©

t: a

o3 O

OH

Or-
dained

Lay.

British

19

56

2
3

1
3

4

4

26
66

4
40

30
106

19
61

49

167

American

Total

75

5

4

8

92

44

136

80

216

October.]

NOTICES OF RECENT PUBLICATIONS.

397

Mm fl! %nmi

JiS 15 H €^ ^ ii -4 Concordance of the New Testament in Chinese, by the
Bev. H. V. Noyes, Canton, China, 1881.

word occnrs, in the

These Chinese chai'acters are those
which Mr. Noj'es has selected to
designate a work in Chinese answer-
ing to a concordance in English ;
the woi-k has been long expected
and many missionaries will be glad
tc know that it is published. It is
made particularly for the Bridgman
and Culbertson version of the X. T.
It forms an octavo volume of 203
leaves or 406 pages. It is in very
clear and legible print. Only one
word in a verse is selected as the
one by which to find a passage.
These words are then printed at the
head of the lines. The words are
arranged along the heads of the
pages according to their respective
radicals. In oi'der to use the books
in finding any desired passage, the
principal word in the passage is
fixed upon. This word is looked
for in this book, under its proper
radical. Wlien the word is found
the eye runs down the line over
which it is placed, and he finds the
various verses in whicb the said

in the varioxis books
of the N. T. commencing with Mat-
thew. If the persons using the
books remembers in which book of
the N. T. the passage he wishes is
found then he will confine his
attention to the passages of that
particular book till he finds tlie
passage. If he does not remember
the particular book in which the
passage he wishes to find occurs,
then he will have to look seriatim
in the Testament at the several
verses in which the leading word
occurs till he comes to tlie one he
wishes. The Chinese students who
cannot u.se the English concordance
will find it a great help in their
studies. It will be furnished with
maps. One of Judea accoi'ding to
the division among the Tribes.
Another of Judea at the time of our
Blessed Lord, and the third of 'the
travels of St. Paul. On white ptiper
it will be sold at the very low price
of 25 cts. a copy.

The China Bevieiv : May and June 1881.

This number of the Bevietv is filled
with the usual number of articles.
Mr. Parker's jottings when making
journeys in Szechuen province and
the Translations from the Genei-al
Code of Laws of the Chinese Empire
are continued. The paper of most

general interest is the account of the
resources of theYunnan p.rovince,and
the best means of getting access to it
by H. K. The notice of the Report
on the production of silk in China
by the Imperial Maritime Customs
is of special interest to merchants.

The WorJc of the American Bible Society in China and Japan in 1880.
This is a Report of the work of 1 tiou and circulation. The work is
this Society during 1880 in these under the general superintendence
two counti'ies in the preparation of I of the Rev. L. H. Gulick. Under
versions of the S. S. in their publica- ( his energetic management the work

398

NOTICES OF REOKNT PUULICATIONS.

[September^

has enlarged so mueli tliafc the Bible
Society had to appoint another agent
to superintend it. Dr. Gulick has
been appointed to superintend the
work of the Society in China, and
the Rev. H. Loomis has been ap-
pointed to take charge of the
Society's work in Japan. All in-
terested in the extension of the
circulation of tlie Bible will rejoice
in hearing oi; this enlargement of
the work. It having become neces-
sary that two agents should be
employed in the field hitherto under
the care of one agent, all will rejoice
that Dr. Gulick has been continued
in charge of the work in China.

During the year contemplated in
the Report, the Scriptures printed
have been as follows:^ — "We have
published in all twenty-three w^orks,
making in all 98,525 . volumes, or
11,566,450 pages. The total charge
to our manufacturing department
is 34,827.63." The circulation or
distribution is thus stated : "Reports
of the number of books disbursed

during the year have been receivec
from Shanghai and Foochow alone
— nothing having reached us from
Peking. The total of volumes dis-
tributed is 359 Bibles, 5,770 Testa-
ments, 70,700 portions. Of these
77,029 volumes, 60,782 were in the
Mandarin colloquial ; 9,881 in the
Classical ; 4,923 in the Shanghai
colloquial."

The Report of the work in China
gives a detailed statement of the
parts of the country in which the
distribution was made. From this
it appears that all the Colporteurs
employed by the Society have
labored in Central China, and in
the vicinity of Shanghai. This fact
accounts for the large number of
copies that have been distributed
in the Mandarin colloquial and in
Shanghai colloquial. Now that the
work will have the undivided time
and attention of the energetic agent
we may expect to have a great
increase in the work of distrubution
during each successive year.

A Catalogue of the Library of the North China Branch of the JRoyal Asiatic
Society, including the Library o/ Alex. Wylie, Esq., Shanghai, 1881.

This catalogue shows that theLibrary
is systematically classed. Hence it
can be very easily referred to. It
has 989 separate works. It will be

found to contain many valuable
works of reference by those who are
pursuing investigations in regard
to China and other ancient nations.

The Worhs of Chuang-tsze, Taoist Philosopher, by Frederic Hemy Balfour,
F.R.G.S., Author of "Waifs and Strays from the' "Far East," etc. Shanghai

and Hongkong : Kelly
Triibner & Co., 1881.

Walsh. Yokohama : Kelly & Co. Loudon

It has been known to the friends
of the Author that he was devoting
his time and attention to the study
of Taoism. This well printed volume
of 450 pages is one of the results of
his studies. It is a translation of
the writings of one of the most
illustrious of the followers of Laou-

tsze, who lived some two centuries
after his master, or B.C. 330. He
is supposed to have been a con-
temporary of Mencius. His works
were held in great estimation about
the year a.d. 800. Mr. Balfoux*
has made his works a very careful
study and has given to his readers

October.]

NOTICES OF RECENT PUBLICATIONS.

399

a very readable translation of a
vwy mystical book.

Mr. Balfour has prefaced bis
translation witb a long essay on the
characteristics of the three religions
prevaling iu China, in which he has
presented iu the main a \ery fair
statement of them. Yet there are
some points to which many readers
will take exception. Some of the
statements are not consistent with
others found in the same paper. Mr.
Balfour thns introduces the pbilo-
sopher to his readers: — "This bril-
liant writer — metaphysician, satirist,
faculist, and paradoxist — was, by
education, a Confucianist. His
intellect appears to have been of a
peculiar combative order, leading
him to attack existing systems and
accepted modes of thought for the
mere sake of contradiction. His
style is fine, but affectedly obscure,
he uses characters in far-fetched,
illegitimate, and wayward senses,
and many of his jen-de-raots are not
only nntranslateable, bnt baffle the
ingenuity of the most eminent native
commentators. There are not want-
ing scholars, indeed, who believe,
or profess to believe, that Chuang-
tsze intended the whole of this
classic as an elaborate joke."

All will see that such a work is
very difficult to translate, and all

will admit who read it that oar
author had made a very readable
i translation. He has enriched it
with valuable notes on difficult
passages. The original work is
published in 6 volumes, and it is
divided into thirty-three chapters.
The mystic headings to these chap,
ters gives very little idea of the
subjects discussed in them. Some
of them read thus. 1. Wanderings
at Ease. 2. On the uniformity of
all things. 3. Rules respecting the
Nourishment of Life. 4 The "World
of Humanity. 5. On the manifesta-
tion of Inward Virtue. 6. The
Universal Temper. 7. On the Duty
of Emperors and Princes, &c., &c.

But all will readily suppose it
contains discussion in regard to the
leading doctrines of Taouisra. On
reason, virtue, self-renunciation,
transformations, attaining perfec-
tion, transmigi*ation, tlie origin of
all things, the old questions which
have occupied the minds of specu-
lative men of all ages and countries.
All those who are interested in such
studies will thank our ai;ithor for pre-
.senting the thoughts of this ancient
philosopher in such a readable style.
The book is printed in a very
creditable manner by Kelly & Walsh,
Shanghai, and it is on sale iu
Shanghai and Hongkong.

Journal of the North-China Branch
New Series, No. XV.

This is a very interesting and
valuable number of this Journal.
It contains 314 pages and consists
of three articles : — Art. I. European
Researches into the Flora of China,
by Bretschneider, M.D. Art. II.
Coins of the present dynasty of

of the Boyal Asiatic Society, 1880.

China, by S. W. Bushell, M.D. Art.
III. The Naturalistic Philosophy of
China, by Frederic H. Balfour,
F.R.G.S. The first article is quite
exhaustive of the subject. Dr. B.
pays a cordial tribute of respect to
the early labors in this field of

400

NOTICES OF RECENT PUBLICATIONS. [Sept.-Oct.]

investigation. The anthor states!
he has the matei'ials collected for
bringing the historical account np }
to the present day. It is to be j
hoped the author will soon find |
time to give it to the public even |
though it should occupy twice as i
many pages as the present essay, i
Dr. Bushell has given a veiy com- 1
plete account of the coins of this j
dynasty which will be appreciated j
by all interested in the subject of |
coins and especially by those who j
are collecting Chinese coins. Mr. |
Balfour in his suggestive essay by
Naturalistic Philosophy refers to i

Taouism. He (Balfour) depicts an
idea advanced by Mr. Johnson in
his work on " Oriental Religions,"
that Confucius was a Rationalist
and his philosophy was Rationalistic,
He therefore advocates giving that
designation to Confucianism. And
he suggests that Taouism which has
hitherto been called Rationalistic
shall be designated" The Naturalist"
Philosophy. While there is much
plausibility in what he writes, -it
will be very difiBcult to effect a
change in these long established
methods of speaking of Confucian-
ism and Taouism.

All our readers will be interested
to see the following statement of
the statistics of Roman Catholic
Missionaries in China. The state-
ment was furnished to " The Hong-
kong Catholic Register," whose
Editor says the summary is fur-
nished to him from "a most reliable
source." All will regret that it is
given so little in detail.

SUMMARY OF CHINESE MISSION.

Bishops 41 ; European priests

664! ; Native priests 559 ; Colleges 30;
Convents 34 ; Catholics 1,092,818.
From this it appear that including
Bishops, Foreign and Native priests
there are 1254 ordained clergy. The
number of Catholics include of
course all ivho adhere to this religion.
It shows that there are a large
number of adherents. Some are
found in nearly every one of the
eighteen provinces.

■^•»-

THE

Mn^B^ |l^40ttdit[

AND

Vol. XII.

MISSIONARY JOURNAL.

NOVEMBER-DECEMBER, 1881.

No. 6

THE RECUPERATION OF CHINA.

By a Friend of Peogress.

rriHE appearance of decay, and the want of the appearance of thrift
everywhere meets the eyes of the traveller in China. The
buildings of every kind have the appearance of not being cared for.
The absence of neatness and paint indicate a want of taste and care-
fulness. Even the official residences are old and dingy looking. The
Examination Halls, which the reputed respect of this people for
education would lead western visitors to expect to see in good repair,
wear a neglected garb, except as they are cleared, just at the approach
of the time for the examination, of the rubish which has accumulated
in the courts and the surrounding grounds, since the last examination
was held. The implements of their various industries are all com-
paratively rude and poorly adapted to do the work they are intended
to effect. The furniture of their houses and the style of their boats
have the appearance, as if the models after which they have been
made had come down from antiquity. They are hoary with age.
In connection with this impression made by these external things,
the same impression is made by a study of their system of education,
the administration of the government, the working of their handicrafts,
the sailing of their vessels, the management of their government
finances, the provision for paying the salaries of their officers, &c., &o.
The common feeling of every close observer of this people, is, that
there is need of the renovation of the whole state of society, of all
material and mental agencies and plans, in order to effect any effectual
recuperation of the nation. This necessity has been the common
subject for the pen of the writers of books of travel in China, of
newspaper correspondents and editors. These writers have also been
yery free to express their opinions, and to make suggestions as to
what is needed to secure the recuperation of the country. When the

402

THE RECUPERATION OF CHINA.

[Nove mbcr-

minds of so many are in this state of investigation, it may be a proper
time to consider wliat is the true cause of this decadence in China,
and how the whole country may be stimulated to new efforts and new
enterprise^ which shall result in increased commercial, manufacturing
and industrial prosperity. It will also come within the range of
our consideration to refer to the means which will secure a better
administration of the government in the execution of the laws, the
collection of the taxes and the payment of the salaries of the officers ;
for one of the first requisites for the prosperity of any country, is
a just administration of the laws, which will secure to every one
protection in the enjoyment of his justly acquired property and
freedom from unjust exactions. Where there is this state of security,
the natural desire of mankind to acquire property will lead the people
to engage in manufactures and commerce to increase their wealth. It
will lead capitalists to employ their money in the furtherance of all
such industries and employments as will increase their riches. The
Chinese have always manifested those mental characteristics which
make good nierchants, and skillful bankers; and which enable them to
be successful in all useful industries. The population of China is so
numerous, and the rate of wages is so low, that with proper manage-
ment they might supply all Eastern Asia and the Eastern Islands
with nearly all the manufactured goods they need, and they might
supply many things for the European and American markets beside
raw silk and tea. These great staple productions of China might be
produced in such increased quantities and afforded at such reduced
prices as would favour their increased consumption in all lands, and
thus greatly contribute to the comfort of the human family. If the
laws of political economy were properly understood and adhered to in
this great and populous empire, and the natural resources of the
country properly developed, the commerce of China with the other
nations of the earth might be increased very greatly both in exports
and imports. It is therefore a subject worthy of the study of all
classes, who are desirous of the happiness and advancement of their
fellow men, to consider how this desirable end can be accomplished.
Political economists have here a wide field of investigation to state
clearly what laws of political economy are adapted to this state of
things. Merchants, manufacturers, and the promoters of education
have all an equally wide field for their researches and studies to see
how, in their several ways, they may promote the one common result
that is desired by all. These investigations and proposed measures
must not be sought after in any restricted or narrow line of policy, as
if it was to promote the gain of any particular nation or people.

December.] the recuperation of china. 403

They must be pursued in the spirit of the widest philanthropy which
seeks " the greatest good of the greatest number ;" in the full know-
ledge of the fact that the prosperity of any one nation necessarily
results in all nations sharing in this prosperity.

This subject must be studied, not merely according to ideas
accepted by us in the west and adapted for western peoples ; but we
must study the history and the character of the Chinese people, to
find out what will be adapted to their modes of thought and action,
and the principles which have guided them in the long period of
their national existence. For every people has its own characteristics;
and we cannot conclude, that what has been successful among one
people under its peculiar circumstances, will be likewise successful
among another people of entirely different habits and under very
different circumstances. It will be especially important to study the
history of this country and see if we can find any account of a
recuperation of its vigor in any former period of decay ; and see
what lessons may be learned from their own former experience.

The time of the accession of the Emperor Kang Hi, of the present
dynasty, presents such a state of decay and exhaustion of the resources
of the country, as is now presented. The condition of the country
was occasioned by the long wars carried on during the last years of
the previous dynasty and the years of the first Emperor of this
dynasty. The population of the country was greatly diminished, the
various manufactures had been interrupted during the unsettled state
of affairs, the wealth of the country had been largely dissipated in
the contributions to the contending forces, and to meet the increased
cost of living by reason of diminished cultivation owing to the wars.
The condition of the country was far from hopeful when Kang Hi,
at the early age of fourteen, assumed the management of the govern-
ment. But with an energy worthy of his high position, and with a
wisdom and prudence that was not expected of one so young, he set
himself to work to promote the recuperation and prosperity of the
country. He appointed to office in the various provinces the best
and most reliable men he could find. He effected an administrative
reform resulting in securing economy in the administration, diligence
in performing duties, and attention to the needs of the people. The
Emperor himself was exceedingly economical in his style of life; and an
example to all his officers of diligent and careful attention to all the
details of the administration. His first effort was to give quiet and pro-
tection to the people so that they could resume their usual industries,
and be encouraged to extend their manufactures and commerce.
Kang Hi acted on the conviction that the duty of a ruler wa^

404

THE RECUPERATION OF CHINA.

[November-

to promote the happiness and prosperity of his people. From the
traditions and history of this ancient nation he sought the best prin-
ciples for administering the government — these he embodied in the
sixteen maxims, or Imperial apothegms, which bear his name and
made them widely known for the instruction of his high officers and
also of the people. He appointed that these maxims should be
publicly read and explained to the hearing of the officers and people,
on the 1st and 15th of each month. The standard of official conduct
and administration was greatly elevated and improved by a wise and
diligent ruler who, in his own conduct as Emperor, illustrated, in a
most exemplary way the duties he enjoined upon others.

There is also evidence of the revival of the system of education
in the Chinese Classics. As these contain the system of political
philosophy, and as the Chinese government is formed according to
the principles which Confucius inculcated, the thorough instruction, of
those who are to be employed as magistrates, in these Classics is a
direct and essential preparation for a civil service reform in China.
The most obvious evidence of such a revival in education is the
number of literary works which were designed to facilitate the study
of the Classics that were accomplished by the command and under
the superintendence of the Emperor himself. One of the most im-
portant of these was the preparation of the dictionary of this language,
known as Kang Hi's dictionary, and which is the standard dictionary
to this day. This work engaged the labors of several tens of scholars
for a period of nearly ten years. Another, and yet more laborious
work, was the preparation of the Imperial Thesaurus, a dictionary of
quotations in 130 8vo. volumes. It is a most complete work of its
kind. The preparation of it is thus spoken of by M. Gallery, the
French sinologue, who proposed to translate it. He says, in his
preface to the prospectus of his proposed translation : " The Emperor
Kang Hi assembled in his palace the niost distinguished literati of
the empire, and laying before them all the works that could be got,
whether ancient or modern, commanded them to carefully collect all
the words, allusions, forms, and figures of speech, of which examples
might be found in the Chinese language of every style ; to class the
principal articles according to the pronunciation of the words ; to
devote a distinct paragraph to each expression ; and to give in sup-
port of every paragraph several quotations from the original works.
Stimulated by the magnificence, as well as the example of the
Emperor, who reviewed the performance of every day, the seventy-
six literati assembled at Peking, labored with such assiduity, and kept
up such an active correspondence with the learned in all parts of tho

December.] the recuperatiot? oi china. 405

Empire, that at the end of eight years the work was completed (1711),
aud printed at the public expense in 130 thick volumes." Williams*
Middle Kingdom, Vol. I. p. 540. It was printed in a style worthy
of its high literary character — with copper type cast specially for
the purpose.

A work of more practical utility was also accomplished by the
imperial direction. It was a complete commentary on the whole of
the thirteen classics for the use of students. Besides these, there
were other literary works accomplished under the Imperial auspices
evidencing high attainments in education, and great literary activity
during his reign.

In connection with this administrative reform, and educational
activity there was also a great improvement and extension of all the
native industries. The evidences of this remain to the present day in
the number and character of the public improvements in buildings, in
bridges, and canals, &c., &c., in and near the capital city. These
works all bear evidence of the faithfulness with which the imperial
directions were carried out, the excellence of the materials employed,
and the skill of the workmen. They present a wonderful contrast, in
all these respects, to public works done now with imperial funds.

The copper cash of the reign of Kang Hi are still noted for the
purity of the metal, and the excellency of the workmanship. As the
result of these administrative reforms, educational and literary activity,
and the resumption of manufactures and other industries, the country
rapidly recovered from the decay, poverty and desolation, caused by
internal strifes and wars, and increased in population, wealth and
power to a wonderful extent. The character of Kang Hi has been
described thus : " Kang Hi was eight years old at his accession, and
remained under guardians till he was fourteen, when he assumed the
reigns of government, and swayed the power vested in his hands,
with a prudence, vigor and success which have rendered him more
celebrated than almost any other Asiatic monarch. During his un-
usually long reign of sixty-one years, he extended his dominion to the
borders of Kokand and Badakshan on the west, and to the confines
of Thibet on the south-west, simplifying the administration and con-
solidating his power in every part of his vast dominions. To his
regulations, perhaps, are mainly owing the unity and peace which the
empire enjoyed for more than a century, and which have produced
the impression abroad of the unchangeableness of Chinese institu-
tions and character. These results may be ascribed, chiefly, to his
indefatigable application to all affairs of state, to his judgment and
penetration in the choice of officers, his economy in regard to himself,

406 THE RECUPERATION OF CHINA. {jS^ovember-

and liberal magnijicence in every thing that tended to the good of his
dominions, aud his sincere desire to promote the happiness of his people
by a steady and vigorous execution of the laws, and a continual watch-
fulness over the conduct of his high officials." Middle Kingdom,
Vol. II. p. 225.

So thorough and fundamental were the reforms which Kang Hi
introduced into the administration of the government, and so efficient
were the improvements in the system of education and examinations
that they were continued under his successors. The prosperity of the
country was thus continued, and under the wise and efficient rule of
his grandson Kien Lung the country attained its greatest advance-
ment in wealth, population and power.

It may be accepted as a correct proposition, that among the same
people, under the same circumstances, the same measures will produce
the same or like results. This reference to the recuperation and
prosperity which were experienced during the reign of the Emperor
Kang Hi presents to the well wishers of China, and to the Chinese
themselves, the true course to be pursued by them, in order to secure
a similar recuperation from the present state of decay and impoverish-
ment. All expectation of such recuperation from the adoption of this
or that other system of Avestern appliances, will be illusory so long as
this people are without the honest and efficient administration of its
government, and are without the full effect of their system of educa-
tion. Such a recuperation as is desired can only be effected by a
return to such radical means as affect the very foundations of human
society and organizations. They must be the very same as those,
-which, in the reigns of Kang Hi, Yung Ching and Kien Lung, brought
this nation to such a high state of population, wealth and influence.
At the foundation of these measures, is a moral reformation of life
and administration of the Emperor, the high officials and all govern-
ment appointees. Kang Hi began his reforms with himself. He
exercised and manifested a wise economy in his personal and family
expenses. He required a like economy in all his officials. He studied
aud reduced to practice the best principles of government as they are
presented in the classics. His rigid and careful attention to the
details of administration soon trained all the officers to be efficient
and careful magistrates. Hence there was a radical reform in the
whole administration. There was no peculation in superintending
public works. There was no necessity for large largesses from sub-
ordinates to higher officials to secure their places or promotion.
Hence there was no necessity on the part of the officials, of exactions
£rom the people, or the reception of bribes to meet their expenses.

December.] the iikcupkration of china. 407

The people had undisturbed freedom to pursue their various industries
and enjoyed in peace the fruits of their labor. Thus they were
stimulated to unwearied carefulness and diligence in attending to
them. Hence the excellence of the China-wove silk fabrics and the
public works of this and the succeeding reigns.

There are very great aids and facilities for a reform in ad-
ministration, and renovation in education and industries now, as com-
pared with the days of Kang Hi. The one thing needed is wise and
discerning statesmen at the head of affairs, to commence the reforma-
tion and to train this youthful monarch so that in his coming to his
majority, he may follow the example of his illustrious ancestor,
Kang Hi, and enter upon such a course of wise rule and government
as will effect the recuperation of this great and populous empire.
Those who occupy places of trust and influence in the Chinese service
may be able to contribute to this desired result by wise suggestions
in various ways to influential statesmen.

It may be asked if the country has a good and reliable basis on
which to commence such reforms. I answer, most decidedly, yes.
In the theory and constitution of the government as taught in the
works of Confucius, there are the fundamental principles for a wise
and proper administration of the government. Many of these prin-
ciples are tersely comprised in the maxims of Kang Hi which he
compiled for the guidance of officers and people. In the system of
competitive examinations, if faithfully carried out, the government
has the means of preparing and securing a body of instructed and
competent officers. They also have all the colleges and schools which
are needed for training and instructing the candidates in the principles
of government. All the former industries are in existence among the
people ; and they are capable of indefinite improvement and enlarge-
ment, just as soon as the spirit of new enterprise and thrift is diffused
amongst a portion of the people. Notwithstanding the reported
diminution of the population, by internal wars and famines, there
is an abundant population to fully renew and extend all the great
industries of the country, such as growing and manufacturing silk, the
cultivation and preparation of the tea-leaf, the manufacture of China
ware, enamels, &c., &c., and the cultivation of the cereals and edibles
which are necessary to sustain this vast population. There is sufficient
wealth among the people to furnish capital for the establishing and
enlarging of manufactures and commerce to any desired extent — as
soon as there is the assurance of peace and that the people will be
enabled to receive the results of their skill and enterprise.

If any doubt the correctness of this last remark I would call their

408 THE RKcupKRATioN OF cHiKA. [November-

attention to some facts which support my opinion. It is very generally
known that, in the Canton province, there have been floods for three
successive years which destroyed a large part of the rice crop for each
successive year, so that a large importation of rice has been going on
from Siam, Saigon, Haiphong, Shanghai and Chinkiang to supply the
population with food. It has taken many millions of dollars to pay
for this imported rice ; and yet the people have not appeared to feel
this drain upon their resources. Those who have visited the Szechuen
province state that there are everywhere the evidences of the abund-
ance of money among the people. The very full and complete Report
of the Imperial Maritime Customs on silk, shows how rapidly the
industry and diligence of the people have recuperated this valuable
production of the country, after the destruction of the trees, and the
implements and facilities of manufacturing by the Tai-ping insurgents.
And that the production of silk and tea both admit of great expansion,
is abundantly proved by the steady growth of the commerce in these
staple articles of trade during the last forty years.

I have thus pointed out a method for the recuperation of China
which is in accord with the admitted principles of their own govern-
ment, and the agencies of their own institutions. And one, which
above all other considerations, has a very striking example in their
own history to encourage them to resort to it. This method does
not require them to do anything which wounds their own national
feelings ; or which throws discredit upon, their own system of govern-
ment. But it, on the contrary, seeks to develope that which is most
useful and beneficial in the institutions which exist among them.

When considering the thrift and prosperity, which are seen in
western lands, as compared with the state of things which are seen in
China, many persons are prone to assign that prosperity to apparent
causes, and not to the fundamental and true causes thereof. Many
attribute this prosperity in western lands to the building of railroads,
and the introduction of machinery into their manufactories. It is
quite true that these things have contributed to increase that prosperity;
but they are not the real and great causes of the thrift and prosperity
which are found in these lands. A proper study of the origin and
growth thereof will trace it to other and more radical causes. This
study will show that this prosperity originated from moral and educa-
tional Influences prevalent in those lands. These influences have been
in operation with ever increasing power since the reformation of the
fifteenth century and the prosperity of these various lands is almost
in exact proportion to the progress M'hich these influences have mado
in each several countries. With the elevation and enlightenment of

December.] tur recuperation of china. 409

the people, by the wide diffusion of correct morals and knowledge,
there has been increased industry ; there has come the capability of
using labor, enlarging machinery. The better administration of the
laws has given greater security to life and prosperity. This has
encouraged a greater attention to the arts and industries of peace.
These all gave encouragement to manufactories resulting in the
demand for large quantities of the raw materials, and the production of
greater quantities of the resultant manufactures. In order to the easy
obtaining of the raw materials and the dispersion of the manufactured
goods to the consumers, there was the need for rapid transportation.
Hence the need of railroads and steamships as connected with
manufacturing and commercial prosperity. These means of rapid
transportation were required by a prosperity arising from other causes.
Since their introduction they have assisted to greatly extend and
increase that prosperity. But they could not cause that prosperity
where it did not yet exist. I therefore repeat the remark that those
who seek the true causes of the thrift and prosperity of western lands,
will find them in the state of morals and education which have been
widely diffused among the people, and in the wiser administration of
the governments attendant upon the increased diffusion of religion
and knowledge among all classes of society. It is only a superficial
view which assigns these great results to the introduction of machinery,
railroads and steamers. In proof of this point, I would refer any
one who doubts my position to Peru. It was considered by some that
in order to introduce such prosperity as was known in California into
Peru, it was only necessary to build railroads. Railroads were built
in that land. But the expected result was not experienced. They
could not give prosperity to a people, when the fundamental requisites
to prosperity were not present. I may further call attention to the
fact that railroads have been introduced into France, Germany and
Russia, largely with a view to being used in times of war for military
purposes, and not mainly in the interest of peaceful industries.

To show how incidental the introduction of railroads have been
to causing this prosperity in western lands, I may refer to the well-
known fact that the business of transportation done by the railroads
have, but in comparatively few instances, been suJficient to pay the
interest on the cost of building, in addition to the running expenses
of the roads. The amount of money, which was sunk in the construc-
tion of railroads in Great Britain, is almost fabulous. The present
owners of many railroads obtained them by purchase from those who
commenced to build them, at merely nominal prices. Hence most
railroads pay little more than the running expenses.

410 THE RECUPERATION OF CHINA. [November-

In the U.S.A., which country is pointed to as a wonderful ex-
ample of the prosperity which railroads cause, the explanation is very
different. In America there are great areas of untilled lands. The
productions of these lands are not needed by the near population.
These lands are only worth cultivating on condition that the productions
can be sent to a foreign market. But the price of wheat in the
markets of the world would not justify capitalists in building raih'oads
to transport this grain to market. What then ? Part of the land
iVse^ is used to build the railroads. Capitalists advance the capital
taking this land as their security for the money thus advanced. When
the value of the land is enhanced by the construction of the railroad,
and the cultivation of the adjacent lands, the capitalists sell their
land and get back their money ; and those long railroads are there
for the use of the world so long as they pay running expenses and
needed i-epairs.

But how very different ia the state o! things in China. China
has no waste land that she could give away in order to get tlic money
with which to build the railroads. On the contrary she Avould have
to buy the ground at high prices on which the railroads would be
built. The only way in which railroads could be built in China
would be, by borrowing money for their construction. In view of the
experience in regard to railroads in all other lands, would any wise
financier counsel the Chinese government to borrow money with which
to build railroads ?

But does China really need railroads as a pre-requisite to com-
mercial and manufacturing prosperity ? Let us look at the facts of
the case. I have stated above that railroads were needed in Great
Britain and the U.S.A. in order to facilitate their manufactured goods
and natural productions reaching the markets. But does China need
railroads to enable her great staples to reach the markets ? I un-
hesitatingly answer no. And I think every one, who is acquainted
with the geography of China, and the places whence the great staples
of her foreign commerce are produced, will say no also. The tea-leaf
has such easy and cheap transportation by water to the several marts,
when it is purchased by the foreigner, that nothing more can be
desired in regard to it. So it is with silk. The places where it
is produced all have such easy and cheap water transportation that
railroads cannot compete with the natural artificial streams. The
articles of native consumption are all so low-priced, and, in a country
where human labor is so cheap, the people cannot afford to pay the
cost of transportation by railroads on these articles. There is only
one exception to this remark. The experience of the last famine iu

December.] the recuperation of china. 411

the proviuees of Sliansi and Shensi was so terrible, on account of the
want of some facility of transportation, that it would justilf, yea
requires, the government to make some provision for transportation
by land to that part of the country, so that in a future occurrence of
such a calamity, it could relieve the suflfering people.

I think the above stated considerations will convince all thought-
ful persons, that the oft repeated sv£?gestion to the Chinese govern-
ment to construct railroads, in order to increase the prosperity of
the country, is a very unwise one. If the Chinese government were
to engage in constructing railroads to any extent it would only burden
itself with a debt without securing any degree of material prosperity
to compensate therefor,

I have stated that one of the most necessary things for recupera-
tion is a reform in morals and education. In connection with this, I
would notice, as one of the circumstances which facilitate recupera-
tion, the opportunity which China now has of using the principles of
western religion and education in promoting the reform of morals and
education. All who hold to the divine origin of the Christian religion,
regard it as the best foundation of morality and virtue. It is there-
fore held by them that the reception of Christianity by any people is
the very best preparation for a reform in morals. But long before
Christianity becomes the recognized religion of any people, its prin-
ciples may be so made known, and received by leading minds, as to
strengthen the principles of virtue and morality that are found among
them. As, therefore, the Bible is widely distributed in China, and the
principles of Christian virtue and morality are widely disseminated
among all classes of this people, the statesmen and patriots of China
have the opportunity of strengthening the principles of virtue which
are inculcated iu their own Classics, by the higher considerations which
are presented in the Christian system. As these statesmen become
acquainted with the history of western nations, they will soon observe
the prevailing influence of Christianity in elevating their morals. And
happy will they be, if they have wisdom to discern the signs of the
times, and, while using all the correct principles which are found in
their own Classics, they also use the still higher and more potent
considerations which are presented in the Christian revelation to
influence human actions.

In their own 'Classics they have 'most of the principles of good
government clearly presented. From a close study of these principles
by their students, and the more careful and general carrying out of
these principles in all the details of government by all the ofiicers,
they will effect a great reformation and improvement in the ad-

412

THB EECHPERATION OF CHINA.

[November-

ministration of the government. Yet there are many things in
which China can derive great advantages from western science and
philosophy. Some of the departments in which they can derive most
advantage are these, viz. : — The principles which are to guide them in
intercourse with other nations, International Law and Jurisprudence,
Political Economy, the management of Imperial Customs, both home
and foreign, the introduction of a postal system, the study of
western languages, the knowledge and practice of military and naval
tactics, the science of mining and engineering, &c-, &c. China can
never assume her proper place among the nations of the world
till she has in some good degree made herself acquainted with these
arts and sciences. She has now every facilit}''. for learning them. In
some of them she has made a most- gratifying progress. All well
wishers of this great country hope, that she may have wisdom to adopt
good and efficient means for the study and practice of all these things,
by her officers and statesmen. In the arrangements therefor is a
sphere for the display of the most consummate wisdom of the Emperor
and his ministers. They have the experience of all western nations
to assist them in forming their plans for the accomplishment of these
educational improvements. In order to be effective, they need to
adopt well matured plans for educating their young men, and .then
carry them out with steadiness of purpose, exciting them to the great-
est diligence in study by the appointment to office all who are qualified
by their attainments to discharge the duties of the offices. If the
government provides the necessary facilities, and holds out the proper
inducements, it will soon find itself surrounded by a body of thoroughly
educated men fitted for employment in all these departments. In
order to establish these schools and arsenals, and to give their young
men facilities for education, the government will need to expend money.
The next thing I would refer to as favoring such efforts at
recuperation, is this, that the revenues derived from foreign commerce
bring a large sum of money into the Imperial Treasury. A portion
of these may well be expended in the promotion of this form of public
education and training. In order to carry on the government success-
fully in its present position and relations, the government must have
officials trained and fully acquainted with these departments of
national administration. For their training in all the details of home
administration, their present schools with modification will suffice.
But for everything connected with this necessary introduction of
western science and arts, they must establish new schools and appli-
ances. There is a manifest propriety in using largely the revenue
derived from foreign commerce in the establishment and support of

December.] the becu^eration of china. • 413

such schools auJ facilities as are found necessary for such important
purposes connected with the prosperity of the country. In the reign
of Kang Hi the country had very little, if any, revenue from foreign
commerce ; that able and wise ruler made the revenue derived from
internal sources sufficient for all the uses of a vigorous administration
of the government. And it. is safe to conclude that a similar wise
and economical use of the revenues derived noio from internal sources
would be sufficient for the government, leaving these funds derived
from foreign commerce for new and hitherto uncalled for expenses.

A third facility which the government might properly use to
promote the recuperation of the country is connected with its 2^^'oduc-
tions and manufactures. The government of India is making great
efforts to promote and extend the growth of the tea-producing plant
in India. So successful have been its efforts that it is stated that this
present year, India will produce an amount nearly equal to one half
of the quantity of tea which is imported into England from China.
The amount of tea produced in Japan has been steadily increasing
from year to year during the last twenty years. These facts make it
evident that China has no longer a monopoly of the production of the
tea of commerce. It is also evident, if this country wishes still to
supply a large part of this article for the western nations, it must take
efficient measures to supply an article which will maintain a fair com-
petition with that produced in India and Japan. Both these countries
give good attention to secure an improvement in the quality of the
article produced from year to year. To sustain China-grown tea in
such a competition it will be necessary that government should take
some efficient measures to maintain the present quality of the produc-
tion ; and more than this, to seek to improve its quality from year to
year, so as to maintain the competition with the production of other
lands. The introduction of the plant into Formosa within the last
few years, and the large increase of the production from that island
justifies the supposition that there is still much more land in China
which is suitable for the growth of tea. Hence, as the plant is
indigenous to China, as the labor necessary for its production is
abundant and cheap, it is quite supposable, that with some wise and
scientific superintendence, the production of tea, that would maintain
its competition with that from other lands, might be largely increased
at saleable rates.

In a similar way the government might give an impetus to the
increased production of silk. From the fact that silk is indigenous
to China, and that the dim te is favorable to its production, this
valuable production has maintained the competition with other silk-

414 ■ THE REcupEiiATioif OF CH1:XA. [Novcmber-

produclng lands. In these other lands governments have encouraged
its production. They have appointed qualified agents to examine its
growth iu other lands, with the purpose of improving its production
in their own. Silk manufacturers and chambers of commerce in other
lands have taken measures to promote the growth and manufacture
of silk. But in China, it has been left to the management of each
individual producer, or of some local purchasers, to regulate its pro-
duction. Under these circumstances it appears very certain that the
Chinese government, by appointing some qualified persons to give
attention to the production of silk in various parts of the countr}'^,
according to the nature of the soil and climate, and of assisting in
the introduction of some improved simple machinery for the production
of silk fabrics, might facilitate the increased production of this most
valuable staple. The use of silk by a greater number of people might
be greatly increased. All that is necessary to effect this result is to
lessen the price at which it can be purchased. If the price is
diminished the number of persons who will wear silk will be increased.
To lessen the price of it, it is only necessary to arrange that the same
amount of labor will produce an additional quantity, or a better
quality of the article. There is no doubt that if those who are engaged
iu the cultivation and preparation of raw silk had more intelligence*
had better arrangements for protecting the worms from atmospheric
changes, and for enabling the producers to sell it to the foreign
merchants direct, the raw material could be furnished to the western
manufacturers at greatly reduced prices and in increased quantities.

Beside these staples of commerce with western lands, there are
many other things which China has the raw materials and the labor
necessary to produce. Some other things might be manufactured by
the Chinese for the markets and western lands. But the most
natural and nearest markets, for such articles as China could easily
produce, are in two countries adjacent to her own borders. She
imports rice from Siam, Saigon, and Cochin China. She could and
should supply all these countries, the Eastern Archipelago, Java and
Sumatra with the manufactured articles which their various peoples
need. They would thus not only pay for all the rice they import
from these lauds, but get further profit. All that would be necessary
to extend the sale of their manufactures in these countries would be
for some intelligent Chinese agents, who are acquainted with the
productions of their own country, to proceed to the various parts of
the Eastern Archipelago, and their several neighboring countries, and
study the wants of these several peoples, and on their return take
suitable measures to make known among thoir countrymen what

December.^ tiib recuperation of china. 415

articles would meet the wants of these people ; and then take
measures to bring these articles to the proper markets. It would
be a great advantage if Chinese had an industrial exhibition in south-
ern China, for the exhibition of her native wares and manufactures
which are suitable for the habits and civilization of adjoining coun-
tries ; and take special measures to have merchants and others from
these countries visit the exhibition to see how many things would be
suitable for introduction- to those various lands and islands. Such
an extension of commerce between these adjacent countries would be
beneficial in increasing the civilization and elevation of these people
as well as increasing the returns of industrial labor.

A similar study of the habits and needs of the people of western
lands, by intelligent Chinese observers, would enable them to suggest
to their countrymen many things whirh they could produce cheaper
than they can be produced in other countries, by reason of the
cheapness of labor here ; and this would enable them to increase
their exports to western lands in payment of the increased imports
from these lands. These various matters may very properly claim
the attention of the Chinese Government. For the recuperation of
the country will be promoted by every increase of their manufactures
at remunerative prices ; and by every extension of their commerce
which will bring private gain to the people, and increased revenues to
the Imperial Treasury. The attainments and experience of some of
the young men who have been abroad to western lands for many
years, might be employed by the government in the furtherance of
these objects. But a most important part of recuperation is in develop-
ing the natural productions of their own country, by mining for the
exhaustless stores of coal and iron which are found in so many parts
of the land ; and also for all the other useful and mineral produc-
tions as well as the precious metals which exist in such abundance.
The conservative notions of Fung-shui must give, place to the
common sense, as well the correct view, that the various productions
of the earth are given by the Giver of all good for the use of man-
kind. To this common sense view of things, there is no more injury
to the Fung-shui m digging into the hills and mountains than there
is in digging up or plowing up the surface of the earth in farming.
A vigorous and enlightened effort to. develop the abundant mineral
treasures of the country would give profitable employment to millions
of laborers, and result in great private gains and great increase of
public revenues.

In many parts of China the population is in excess of the
demand for labor. Hence many of the people are idle because they

416 THE RECUPERATION OF CHINA. [NoVGlnber-

cannot find employment, and others are laboring at prices which are
scarcely sufficient to procure the mere necessaries of life. At the
same time there are in several provinces wide and extended districts
of fertile lands that are untilled, and growing wild. The most
obvious duty of the government under such circumstances is to seek
to bring this surplus and unemployed population to theie untilled
lands. To do this would require no great expenditure of money.
A superintendent of untilled lands in the several provinces of Chih-
kiang, Nganwhui, Kiangsi, Shansi, Kansuh, Kweichau, "VVannan
and Kwangsi, who would make a faithful entry of these lands,
and establish offices in the popular adjacent districts. for selling these
lands, and giving to the purchasers a clear and registered title,, and
with proper facilities for putting them in possession of their lands,
would soon lead to emigration from the over populous districts to
these now untilled lands. If all these now untilled districts were
brought under cultivation the country would produce enough bread,
stuffs for the abundant supply of all its population. This would tend
very greatly to the recuperation of the country. There would be
labor for all the population at remunerative prices. With money
in the hands of all, there would be an increased demand for manu-
factured articles of all kinds, thus requiring new manufactories to
supply the need. The abundant supply of food, and the facilities for
employment, there would be an increase of population, wealth and
comforts throughout the whole country. These prospects are enough
to awaken the efforts and engage the earnest attention of all the
statesmen and well-wishers of this great and popular country. To
effect these objects will require diligence and energy and patience.
They will meet with difficulties and disappointments. But the
objects' to be accomplished are so great and important that they are
worth all they will cost. They may well fire the heart of every
Chinese patriot, and stimulate all the officers of the government, under
the leadership of a wise statesman, to the most strenuous efforts to
accomplish them. All who contribute to the glorious result will have
a rich reward in the honor and esteem in which they will be held by
their countrymen through long ages of the future.

I have said there are special difficulties and hindrances now in
the way of taking measures for such recuperation of the country.
But while there are such hindrances they are not insuperable.
They can be overcome. Some of them can be entirely removed. It
is proper that these difficulties be carefully considered, that the pur-
poses of those who have to overcome them may be strengthened.

The first hindrance to the government of China carrying out the

December.] the EECurERAxtoN op china. 417

purposes to recuperate the country I would notice, is the fact that
the officers of the government have lost somewhat of their former
prest/rfc with the people. Their prestige has been injured by various
causes. The most patent cause is their failing to discharge towards
the people their proper duties as magistrates. Their salaries being
low and poorly paid, while their expenses are great, many of them
have received bribes, some have exacted unauthorized levies, some
have winked at gambling and other infractions of the laws for the
money paid by the lawless, &c., &c. This mal-administration of the
laws by the officers has, of course, brought the magistracy into dis-
repute among the people, all of whom understand very well what are
the duties of the officers of the government. These officers are
commonly styled " the Fathers and Mothers of the people." This
designation clearly manifests what the people expect their rulers
to be. Notwithstanding that the rulers have thus lost prestige
with the people, this is not so great, but that the prestige can be
easily recovered by the correcting of the faulty administration. If
the government correctly set about reforming the conduct of the
officials, and secures the just and fair administration of the laws, the
people will very soon perceive it and give the officers their due respect.
This state of things, whatever it may be, cannot be as great as it was
when the Emperor Kang Hi commenced his reforms. Then wide-
spread anarchy existed, there was the prejudice in the minds of the
people against the officers as those serving a newly established, and at
the same time, a foreign dynasty. But these prejudices all gave way
and were succeeded by a sincere respect and reverence for the magis-
trates, as soon as the people saw them conducting the aifairs of the
nation wisely and justly. And so it would be now. If the officers
treat the people justly and wisely, the rulers would soon secure to
themselves all due respect, and to the laws a proper obedience.

The second hindrance to the carrying out these plans of re-
cuperation by the government is the fact, that in many things the
treaties with western nations hamper the government. The govern-
ment is not at liberty to impose duties in exports and imports accord-
ing to its own opinion as to what would be but for the interest of the
country. It has no longer the control of the carrying trade on its
own coasts and rivers. But though these things prevent the govern-
ment from increasing its revenue from these sources, yet, in the wise
exercise of the power which remains to it, of levying duties on
internal transit of imports, the government has still the power of
raising revenue from this lawful exercise of its sovereign power
among its own people. And, in whatever other way the government

418 THE RECUPERATION OF CHINA. [NoVGUlLer-

may feel itself hampered by the existing treaties with western nations,
there are none of these obligations that offer any insuperable
difficulties in carrying out wise and efficient measures for the re-
cuperation of this great nation. It may require the exercise of a
wise and prudent statesmanship to avoid getting into entanglements,
or encroaching on treaty stipulations ; but prudence and wisdom can
avoid all such difficulties, and carry out wise and efficient reforms and
changes which are necessary for the recuperation of the country in its
manufacturing, producing and commercial interest.

But the greatest and most serious hindrance to the recuperation
of China in all that concerns her welfare and prosperity in her moral,
educational, administrative, manufacturing, mining and commercial
interests, is the use of opium by her people and officers. In referring
to this subject, which has been so long discussed, I do not intend to
dwell particuJarly upon the financial and commercial interests which
are connected with it, great and Avide extending as these may.be.
There is another view of it which, in my opinion, shows the greatness
of the evils of the use of opium much more terribly. In order to
clearly state the evils of the use opium, as hindering the recuperation
of the country, I must refer somewhat to the quantity which is im-
ported into the country and the quantity which is native grown. In
this connection I must also incidentally refer to the money value of
the drug which is consumed, in order that political economists may
for themselves form an opinion in regard to the financial and com-
mercial importance of such a consumption of the drug.

The Inspector General of Imperial Maritime Customs, in a
'valuable publication, "II. Special Series; No. 4. Opium. Shanghai,
1881," states the quantity of foreign opium imported into China, in
round numbers, to be 100,000 chests of 100 catties to each chest, or in
English pounds, 13,333,333 lbs. In the absence of reliable statistics
he estimates the native-grown opium to be equal to that imported.
So that the whole consumption of crude opium is given by this reliable
authority as 26,666,666 lbs. He states the cost of this whole amount
to the consumers to be £25,000,000, which converted into dollars
may be stated to be $120,000,000. Taking into account the low rate
of wages in China, and the value of money in comparison with the
rate of wages in England, and the value of money there, £25,000,000
in China would more than represent £50,000,000 in England, for
the rate of interest in China is double of what it is in England, and the
rate of wages in England is more than double of what they are in
China. It also can be stated, as helping to an opinion of the commercial
importance of the consumption of opium, that the Avhole of the
export trade of China is given by a reliable authority for 1879 at

i

December.] the recuperation of china. 419

$100,000,000. So that the whole amount of opium consumed exceeds
by $20,000,000 the value of tlie whole of the exports from China to
all other countries. Another statement may be made in this connec-
tion, it is this, that of the sum thus expended for opium by the
Chinese people, more than $00,000,000 goes in payment of the opium
imported from other countries, i.e. more than £12,500,000.

It is readily admitted by all, that the drinking habits of the
lower classes in England and the U.S.A. greatly hinder the elevation
and improvement of those classes. But the effect of spending so
much money for drinks would be much more injurious to them if the
rates of wages were a great deal lower. But in China it is well known
that the rate of wages is but little above what is necessary for the
most economical living. Hence a great deal of what is expended for
opium in China is taken from purchasing nutritive food. It is clear
to all that in a country, where money is scarce, and wages are low,
that the people can take few imports from other countries except such
as are paid for by its exports. It follows then when more than sixtif
inillions of dollars (which is more than half of the value of all the
exports from this country) are expended for opium imported into this
country from abroad, it takes just that much of the means, the country
has with which to purchase other kinds of imports from other lands.

This much I write, incidentally, on the financial and commercial
fispects of the use of opium. I have said that the great hindrance
which the use of opium to the recuperation of the country is entirely
different from the injury which it is financially and commercially.
It is the injury which the use of opium is to the people and the
oncers themselves in their industrial and officials duties, that I wish to
present at this time. One effect of the use of opium is to enervate
the body and mind of those who use it in any quantity. Its use
leads to habits of indolence and destroys the energy and forethought
of those who indulge in it. While those who are under the direction
and control of others may go through the routine of work or duties
devolving upon them in their position, they do their work very listlessly
and require to be constantly spurred up to it by others. There is no
tendenc)'- in them to devise new measures or to more rifjorous carrying
out of well matured plans. And there comes, with the prolonged use-
and the increased consumption of opium, a weakening of the mental
powers, and of the moral faculties. Hence, in every employment
requiring a vigorous exercise of the mental powers the opium smoker
must necessarily soon take a subordinate position. Hence the use of
opium is most destructive in the departments that are most required
for recuperating the whole body of the nation. Its use is injurious

420 THE RECUPERATION OF CHINA. [Novembef-

in the highest branches of manufactures and to the best success in
commercial transactions. But it is in official life that the most
pestiferous influence of the use of opium is felt. Its evil influence
is widely felt in the present generation of officials, and it is
also felt most disastrously on the prospect of a supply of an
efficient and trustworthy officers in the future. There are no
reliable data from which we can ascertain the proportion of opium
smokers among these who are in official life. The statements of
observers agree that the proportion very great as compared with other
classes of the population. The statements generally agree that a
greater proportion of the subordinates smoke than of the higher
officials. A very common statement is that one-half of the subordin-
ates in most of the yamens smoke opium. Some have given the
estimate that of the higher officers two-tenths smoke. Some say not
so many, say one tenth. It is in the knowledge of the writer that of
the five Governors-Greneral that have been in that office in the
province in which he resides three of them are commonly reported
to be smokers. I do not at all consider that this is the general
proportion among high officials; but mention it as a matter of common
report in connection with one high office. It is a common report
among the people that a greater proportion of military officers smoke
than do those of the civil service. It is very easy to account for so
few of the highest officers smoking, if it is accepted that only one-
fourth or one-tenth of them smoke. When they were young men, the
use of the opium pipe was not so general as it is now among the young
officers. Again it is most natural in the principle of the survival of
the fittest, that the non-smokers should outrun the smokers in the
race for the high offices in the government. It is also a fact to
be recorded that the officers who have in a measure, recovered the
country from its lowest state of decay were not opium smokers, as
the late distinguished ministers, Wen-siang, Tsuug-kwoh-fan, and
the present high ministers Li-hung-chang, Tso-chung-tang, Tsung-ki-
tseh. But what is the out-look for able ministers to take their places
in the administration of the government when it is estimated now
that one-half of the junior officers are addicted to the pipe ?

But the prevalence of the habit among those who have entered
on their official life is not the only dark cloud that darkens the horizon
of the future of the country. A most distressing and destructive
evidence of the blighting influence of the use of opium remains to
be indicated. In every old established country there are ceftain
families who have long maintained an influential position by their
talents and education ; and from whose sons there have been a

December.] the HECtTPEHATioN ov china. 421

continued succession entering upon official positions. China is no
exception to this rule. In every city and community there are
families who have a reputation of this kind. It is the privilege of
the writer to number families with this reputation among his aquain-
tances. They have among their ancestors those who have obtained
the first, second, third and fourth literary degrees ; who have there-
fore been enrolled among the local gentry for several successive
generations. Some of thom have held official positions some of high
rank, and more of the lower rank. Wiiat is now the state of the
younger male members of these families ? Many of them have
formed the habit of smoking opium, and very few of them have the
application and energy which are neccessary even to obtain the first
literary degree by attending the examinations. Some of them have
purchased a nominal degree, or a button to support appearances
among their neighbors. Of course there is little prospect of any
more of the family attaining to high olficial positions. The govern-
ment can no longer look to these families to furnish a supply of the
officers who are needed in its administration. It is also considered
by some of the literary class that there is a deteriortion in the character
of the work done at the literary examinations ; and that hence there
has been a lowering of the standard which is necessary to attain literary
degrees. This latter result must necessarily follow the former. For as
the number that may obtain the degree is fixed, if there is deteriora-
tion in the quality of essays submitted to the judges, the standarad
for admission to the degree must be lowered — as the presented number
of candidates is passed at all the various provincial and departmental
examinations, various causes may, and no doubt have, an influence in
the deterioration of the literary attainments of these who attend the
examinations. If is safe to express the opinion that the use of opium
by many of the young men who attend the examinations, and by
those of the families which formerly sent its members to the examina-
tion, is one great cause of the deterioration in the attainments of those
who attend the examinations.

But we have not yet mentioned all the baleful influence of the
use of opium on the prosperity of China. It is true that the court
life of the reigning family in China is very imperfectly known. And
I will refrain from saying a word that would injure the reputation
of any one of the Imperial family. But common fame, with a
general concurrence that justifies the conclusion that the statement is
true, says that the late Emperor Hien Fung smoked opium. It is
also true that it is stated that he indulged in other vices which con-
tributed to his enervation, so that he was entirely unfitted for the

422 TiiK KEcupERATTON OF CHINA. [NovGmber-

administration oF the laborious duties devolving upon him as the ruler
of this great empire. While we may not say that opium smoking
was the sole cause of his inability, yet it may be safely assumed, from
what we know are its effects upon mankind, that it was the most
deleterious in its effects. As the empire was very nearly lost to this
dynasty during his reign, by reason of unwise administration both of
its internal and foreign policy — the near fall of the dynasty was more
or less (Urcdhj affected by the use of opium by the reigning emperor.

I have thus enlarged on this point, because I consider itby far
the greatest of all the hindrances in the way of the recuperation of
this great nation. It is a greater hindrance to such recuperation
than all other causes of every kind combined. Indeed unless there
can be some stay to the use of opium by the governing classes in
China, I see no reasonable ground to hope for its effectual recuperation.
The country may now and again, under some able prime minister,
supported and assisted by some other high officers, put on the
appearance of some recuperation. But it will only be temporary.
So long as the use of opium extends among the governing classes
there Is a worm eating at the very root of its prosperity.

The serious nature of the injury to the country of the use of
opium by the officers of the government may be' illustrated by a
comparison. It Is quite common to say that the use .of opium by the
Chinese is no more injurious to this country than the use of fermented
and distilled drinks by the English is to England. Those who make
this remark overlook entirely the matter which I have presented in
the above paragraph. When this remark Is made it Is supposed
that opium is principally used In China by the same classes that use
intoxicating drinks in England. But I will try and present a case
in which the circumstances would be the same in the two countries.
Suppose that in England half, or nearly half, of all the subordinate
officials were habitual drunkards, that one-fifth, or one-tenth, of all the
high officers in the government, both civil and military, were habitual
drunkards, then what would be considered the evils of drunkenness ?
But continue the supposition. Suppose that most of the young men
of the nobility and of the gentry, to whom the nation looks for a
supply of men to be civil and military officers, have become the
victims of the intoxicating cup, thus leaving little hope of a supply
of officers from this source of supply. And yet farther that the evil
had entered the precincts of the Royal House. In such a state of
the country what would be the prospects of England ? Could her
present prosperity continue ? No, indeed, every one, who has read
the history of other nations would say the day of her decay is come,

December.] the .rkcuperation of china. 423

unless there is a reformation iu her drinking usages, and the govern-
ing classes give up these destructive habits. If such a state of things
in a state of prosperity tcoukl bring decay, how hopeless would it be
to expect recuperation from a state of decay when such habits existed.
In my opinion, the great hindrances to the recuperation of China, is
the use of oju'um by its governing classes. Any successful attempt at
recuperation must therefore begin in the discontinuance of its use by
these classes. The hopeful thing iu this matter then is, that nothing
in her relations to others in any way hinders her at once setting about
reforming this state of things. It is a matter of internal policy
entirely. It is a course which all will encourage her to pursue. It
is a policy which the government has alreadt/ commenced. Let the
edicts which have been issued from the throne within the last few
years forbidding all officers from smoking opium be carried out. Let
those who refuse to comply with the Emperor's orders be promptly,
and without fail, dismissed. Let the regulations which were established
against opium-shops and smoking by the late Governor-general of the
Two Kiang Provinces, at jSlankiug, be established and inflexibly
enforced in all parts of the empire, and the thing is accomplished. Let
the government enforce its law rigidly against the growth of opium in
any and every part of China, and England, with a feeling of loyalty
to that which is right, which characterized this great nation, will
willingly give up the growth of opium in India for the supply of China.
The question recurs Will the Chinese officers enter upon this
work of the recuperation of their native land ? It is a question for
them to answer. I have pointed out the line of progress. I have
made it clear it must begin in rigidly carrying out the edicts of their
own emperor against the use of opium by the officers. Unless they
do this all other efforts in the way of recuperation will only be
partiallg successful. To this work they are called by all that is good and
great in the history of their country. To this they are stimulated by
the glorious and marvellous recuperation of the country under the
vigorous rule of their illustrious Emperor Kang Hi. The circum-
stances are all favorable. All the nations of the earth would rejoice
to see this nation enter upon a course of recuperation and national
prosperity. All her friends are watching for the signs of progress
and will rejoice to see them. The writer commends these considera-
tions to the careful consideration of the officers of this great people,,
in the best hopes that he may be permitted soon to see them enter
upon the course of progress which will bring the highest prosperity
to the nation in all its great interests.

424 IN MEMORiAM. [Novembsr-

IN MEMORIAM.

REV. JASPER SCUDDER McILVAINE.
By Rev. John Mubkat.

TTOW often are strong and useful men taken away in the midst of
■^ their days. The cause of Truth, under their wisdom, experience
and example, would abundantly prosper, — ^but whose early removal
seems to be an irreparable loss. Such are the thoughts of man, but
God would teach us, "Not by might, nor by power, but by my Spirit."
The servant knows not the mind of his master, nor the soldier the
intent of the officer's command, and shall we be less faithful in the
army service of our great King ? A tear of sympathy, a word in
remembrance, and we press on in the conflict, endeavoring, if possible,
to follow our brother, who has gone up higher.

Jasper Scudder Mcllvaine, was born May 21st, 1844, in Ewing
Mercer Co., New Jersey, U.S.A., and died February 2nd, 1881, in
Tsinan-fu, Shantung, China. In his 37th year, in the strength of
his manhood, he fell at his post of duty on the field of battle, and
there his body lies buried to await the great Resurrection Day.

He was the son of Wm. E,. and C. S. Mcllvaine, of Trenton, New
Jersey. His direct ancestor on the father's side, William Mcllvaine,
M.D., was the first elder in the first Presbyterian Church of
Philadelphia, and his ancestors on- the mother's side were among the
founders of the old Church of Ewing in 1712.

Sprung of a godly race, is it any wonder that we afterwards find
him in the ranks of the Presbyterian ministry, inheriting the sterling
qualities of his father, the late Judge Mcllvaine, and showing the
influence of a mother's prayers and loving counsel. Early in life he
gave promise of rare spiritual and intellectual power. At the age of
fifteen, under the ministry of Rev. Prentiss De Yeuve, he made a
public profession of his faith in Christ, the sincerity of Avhich was
clearly proved by a life of faith and good works. The next year,
1860, he entered the Sophomore class of Princeton College, having
already made a good preparation in the high schools of Trenton and
Lawreuceville. He was a faithful, conscientious student. He strove
for the mastery of the subject rather than for mere position in class,
but, as may be anticipated, he gained both. Rev. J. S. Stewart, then
a tutor in college, says, " Ho was a young man of lovely character
and great promise. From the first he led his class in scholarship
and graduated with the highest honor." We have been favored
with an extract from a memorial sermon by the Rev. D. R. Foster,

December.] in memorial. 425

his intimate friend iu college and seminar}', from which we quote the
following lines: — "Another of slight and delicate figure, one of the
youngest in our class, showed himself thoroughly grounded in the
elements and well balanced in all his studies. He never seemed to
be trying to out-do another; no one ever heard him exult over a
fellow student, no one ever thought he was superficial, but that his
researches were deep and conscientious, so very quiet was his success,
and his power so much that of repose. He was always forehanded ;
I never knew him late at chapel, or obliged to run to his class, or
pushed in his preparation of a lesson, or cramming for an examination.
He was rarely, if ever, absent from one of the six evening prayer
meetings that were held every week, or from the one held by a few
students in his part of the college every morning. He was active
and zealous in every ordinary Christian work among college students.
Besides, he was one ot" the few who met after every sermon was
preached in the college chapel, to pray for God's blessing upon the
"VYord, and especially upon their souls for whose salvation the little
company of praying hearts were laboring. He lived to see them all
converted : whatever he did he never forgot his daily work for the
class room, and the early prophecies of his course, that he would
graduate at the head of his class, became history, whose justice no
jealous rival ever questioned. Such an one was Jasper Scudder
McHvaine, while in college." He must have early thought of the
ministry. His brother, in a private letter, writes : " I remember well
the place, where he told me his decision in forceful language that he
musi preach the Gospel." This was the summer after entering college.

His plans were delayed for a year or so after graduation by " a
great weakness of the eyes," but in the fall of 1865 he entered the
Theological Seminary of Princeton. " The pious spirit," says this
college friend, " that led him to seek preparation for the Gospel
ministry went on deepening and expanding and increasing during his
studies in the school of the Prophets. He thought much of going to
the heathen, and his heart grew warmer toward then), as he considered
their benighted situation. Of all the unevaugelized lands, China
won tlic first place in his heart." At the close of his seminary course,
he refused two good positions as Teacher, iiaving fully deterniined to
go as a missionary to China.

He was ordained as an Evangelist, May 13th, 1868, by the
Presbytery of New Brunswick, and in the Autumn of the same year
he arrived in Peking. He began the study of the language at once,
and gave his undivided attention to it. He grappled with it as with
an enemy that must be overcome, for it stood iu his way oi preaching

426 IN MEMoiiiAM. [NovemTjor-

the Gospel. As might be expected, with such ability, and with such
assiduous application, he soon mastered the first elements, and without
delay put them in practice, and very soon began preaching as he had
opportunity and ability.

As soon as he felt himself qualified for real ini.ssionary work, the
old spirit of zeal for preaching returned with redoubled force. lie felt
that Peking, with its already established force of missionary workers,.
was not the place for him. He would go to the " regions beyond."
His mind was far-reaching. He worked not merely for the few
around him, but for the Province or the Empire. Tsi-nan fu, capital
of Shantung, was then unoccupied by Protestant missionaries. It was
an important city in an important Province and must be occupied.
He moved there in the first months of 1871, rented a room in an inn,
and began telling the story of the cross. In regard to this important
step. Dr. Ellinwood writes : " Some ten years ago, unattended save by
one Chinese helper, he struck out into the interior, even against the
remonstrances of his brethren, and at a time when it was considered
hazardous to take such a step. He then laid the foundation of what
IS already one of the most promising stations in North China, situated
in the center and capital of perhaps the most important province of
the empire in an intellectual and moral point of view."

Mr. Mcllvaine's great aim was to wear away the prejudice and
win the heart of the Chinese. In order to accomplish this end, he, as
far as possible, adopted the native style of dress and living, and in
other ways adapted himself to the circumstances in which he was
voluntarily placed. These principles were sometimes carried too far —
and his health and strength probably sufTered by it, but we must still
admire the spirit of self-sacrifice in the man, who holding such views,
so conscientiously carried them out in prjictico. His style of living
was that of the common citizen or teacher. He was plain in his
dress and diet, and his dwelling Avas unadorned, save by an expensive
Chinese and foreign library. While he did sometimes sit down to a
feast, he more frequently took his simple meal alone or in company
with the native helper, or sonic other friend who might be in at the
time. He was generous to the last degree, and denied himself to give
to others. Although ho lived so simply, his salary and even more was
spent on the field of labor. He bore many items of expense for which
an ample allowance is made by the mission, e.g. I never knew him
to charge the mission for travel on his preaching tours.

In China, as at home, he was a hard student, seeking to excel in
everything he undertook. Even after he had acquired a good know-
ledge of the language and the power to uso it> ho still kept up hi^

J

Decembor.] t\ memoriam. 427

Chinese studies, adding to his vocabulary, and taking notes of every
idiom, one result of which was the publication of an elementary
grammar of the spokcu language of North China, which has been
favorably noticed. lie also devoted considerable attention to Chinese
history and ethnology. In the later years of his life he rather gave
lip these studies as taking up too much of his time and strength from
preaching. Some of his " Researches " were published while others
were left in MS8. Cue small volume, in Chinese character, supposed
to be complete, will be published according to his dying request. He
was deeply interested in the Mohammedans, and wrote a treatise for
them to show the superiority of the Christian over the Mohammedan
faith. He spent much time upon this, revising it several times. It
may be interesting to know that the entire work from the first was by
his own hand written in the Chinese character. He never wrote a
line of it in English, that I know of, not even an outline. He also
studied some of the best works on medicine, both native and foreign,
and within a certain range was quite successful in the treatment of
common diseases. Nor were his studies confined to the Chinese. His
Greek Testament and Hebrew Bible and dictionaries were always
within reach, if not on his study table. When at home, and not specially
interrupted, he would read a few verses every day, choosing a very
early hour for such studies. I have often heard him say that one of
the defects of our Theological Institutions was a neglect of the English
Bible, not to speak of the original languages. The Church, he said,
should not presume that students of Theology arc all well acquainted
with their Bibles. He himself studied the Bible a great deal. He seemed
to always have some text or doctrine under consideration. In leading
our English prayer meetings he would often give us the benefit of
much thought, when we know he had no time for special preparation ;
but it would afterwards appear that ho had been studying the subject
for a month or more on some preaching tour. His studies, sometimes
purely speculative (and as such not so happy in results,) were often
intensely practical. He was always planning for the welfare of the
mission. One of his last projects was what to do for the education
and after support of a poor Christian boy who was rapidly going blind.
But all his studies and plans, however dear to his natural heart, were
made subordinate to the one great work of his life, viz., preaching.
Salvation teas /lis theme. To preach Christ, and him crucified, was
his ambition and his heart's desire. For this he came to China. For
this, he denied himself; for this he labored hard and long and seemed
never weary. He told the simple story of the Cross. He found it
sufficient for all his purposes. His message wns delivered in plain

428 IN MEMORiAM. [Noveniber-

forcible words, without much embellishment, certainly without com-
promise. He loved the Chinese, quoted their own Classics, and
adapted himself in many ways, but in the land of Confucious he was
not ashamed of Christ and the 33ible. lie worked hard to extend
the knowledge of the truth. He preached to the heathen wherever
and whenever he could, in city chapel, or at country markets, or by
the roadside as he went from place to place. He prepared tracts for
the people, brief statements of Bible truth, which, with the Scriptures,
in whole or in part, he scattered far and wide.

Another plan for the extension of the truth was the instruction
of the Christians and others, who i-egularly attended for this object.
He carefully prepared for all these exercises, as his manuscripts
abundantly testify, perhaps he prepared too much. He fed the
young Christians with strong meat, and plenty of it. Though he
considered Tsin-an fu as the center and base of his operations, yet
his work was by no means confined to it. He frequently made long
tours into the surrounding country, and in some places sold a large
number of religious books and portions of the Scriptures. As soon as
he had two colleagues to help him, and long before the writer was of
any practical use, he planned to go farther into the interior and
unoccupied ground. He said, while one man is rather helpless, two
are strong and sufficient, and a third will do no more real work than
two could or would do. Various things prevented his going to Si-
ngan fu, capital of Shensi, but in January, 1877, he went to Tsi-ning-
chow, an important business center on the Grand Canal, 125 miles
south of Tsi-nan fu. Here he opened a preaching chapel, and meeting
with a good reception, he afterwards moved most of his things, and it
has since been considered an out station of the mission. But he never
lost his interest in Tsi-nan fu. Every few months he passed between
the two cities, and was never absent from the great fair held every
Spring in the south suburb. He made many fruitless attempts to
purchase property on the main street for a preaching chapel. The few
places that were offered were far beyond the funds at the disposal of
the mission. But, a place having been found to his great satisfaction,
the noble hearted man generously paid the sum of $5,000, towards its
purchase and deeded it to the "Presbyterian Church in Tsi-nan-fu."
The business was barely finished, when he was called to die. It is
one of the strange events in God's providence that such a man, so
consecrated, so eager and so able should not be permitted to enter
this new and extended field of usefulness.

In the Spring of 1878, he attended the meeting of Synod, at
Hangchow. Here his public spirited mind spoke and wrote in favor

December.] in memouiam. 4"39

of the Anti-opium movement. This was only one occasion on wliich
he pressed the subject before the public. He felt keuly the stigma of
reproach connected with the opium* trade and did what he could to
cleanse his hands. He considered the church as one, if the nations are
not, and argued that every lover of Christian Faith and Morality,
whether English, American or Chinese, should raise liis voice and his
prayer against the accursed thing until it was cast out.

During the years of famine, as might be expected, wo find him
among the land of disinterested workers. Before the famine was
really known to the outside world, he gave freely of his time and
money to the half starved creatures at his own door. When the
famine in other parts of Shantung was at its worst over 10,000
refugees were in Tsi-nan fu. He labored in body and in mind for
their relief. When really sick himself, he planned for the dving
around him. He also assisted for a short time in the distribution
among the famine sufferers of Shansi.

Mcllvaine loved others, but not himself. He cared little for his
own comforts, but thought hard for others. He restrained his body
to give freer scope to the spirit, forgetting, it would seem, how
dependant the one is upon the other. More than once, his health was
seriously impaired, and he was obliged to seek rest and change.
After his first year alone in Tsi-nan fu, he returned to America for a
year. While at Peking and afterwards at Tsi-ning-chow, he was
troubled with a weakness of the lungs. But he rallied each time and
worked on hard as ever. The strong man however could not thus
always labor. His resting time came at last, but when least expect-
ed. He had been stronger in body, and happier in spirit than for
years, and was engaged in active missionary work when his last
sickness was making its inroads upon his strength and usefulness.
Though young in years, it was a fitting time to close his life on
earth. A few months before he had visited his bretheren in Peking
at the meeting of the Presbytery, where he again pressed the claims
of the Anti-opium question, and strongly opposed " foot binding "
in the native church as a direct violation of the spirit of the Sixth
Commandment. He then visited again his work, Tsi-ning-chow, and
returning, completed the bargain and purchase of the property
referred to above. This being done, he went out in the country and
fulfilled his promise to baptize a man, a literary graduate, and his
two children. This was his last work for the church on earth. The
crowning act of a noble life.

On his return from the country, we noticed he had taken cold
and was quite hoarse, but we had seen him look very much worse,

430 * THE DECREE OF B.C. 403. [ISfovember-

and knowing that he was in better health and spirits than usual we
were not in the least alarmed. The next day he was, with difficulty,
presuaded to accept of the kind 'hospitality of Dr. Hunter. Every
attention possible was shown him. He seemed to be better on Sun-
day. Up to this time he had not taken to his bed, but was very
warmly dressed, for the weather was cold. On Tuesday, he grew
rapidly worse and worse. Early Wednesday morning, we first knew
he could not be with us long. Pneumonia, with a previously diseased
lung, was doing its work quickly. He was perfectly conscious to the
last, when he could not speak he wrote freely with a pencil, expressing
his wants and wishes and his faith and hope. Twice he wrote the
words " Lord Jesus, I trust thy promises." And again, " Lord Jesus,
receive my spirit." He sent written messages to his mother, brother,
and others at home, mentioning each one by name. He remembered
class-mates, and fellow-laborers in other stations ; when he could no
longer speak or write, he recognized persons and attentions and signified
quite near the end that the Lord was with him. He passed quietly
away without a fear, and as one falls asleep when weary, so his
head dropt on the pillow as his spirit took its flight. It must be
considered one of the " tender mercies " of the Lord, that Mr.
McHvaine, living the life he did, surrounded by so few home com-
forts, should come at last to die in the midst of his friends with loving
hands to hold his head and receive his parting words. We can not
mourn except for friends far away, and because another strong man
in Israel has fallen, may the Lord be very gracious to his people,
comfort those who mourn, and raise up other faithful and devoted
men — Heralds of Peace and Mercy.

THE DECREE OF B.C. 403.— A HISTORICAL ESSAY ABOUT THE

FIRST ENTRY IN THE "CHINESE NATIONAL ANNALS."

By Ekv. Ch. Piton.

ig M ig li a

TN opening the first volume of the "National Annals of China,"
that most remarkable production of Sze-ma Kwang, that which
at first strikes the reader most, is its seemingly abnormal starting
point. It begins not, as one would have expected it would, with
Fuh-hi, the reputed founder of the Chinese state, neither does it
commence with the time of Ilwang-ti, with whom Sze-ma Kwang's
glorious ancestor and predecessor in the field of historiography, Sze-

December.] the decree of b.c. 403. 431

ma.Ts^en, had begun his Sze-ki, neither does it begin with the times
of Yao and Shun, as did Confucius with his investigations into the
antiquity. It does not even start with the beginning of a new dynasty
or with the accession to the throne of a new sovereign, but with the
hist year but one, of one of the later sovereigns of the Chow dynasty,
i.e. the 23rd year of the reign of the Emperor Wei-lieh ^ ^ij 3E>
which corresponds with the year B.C. 403.

Its first entry runs as follows : — " An imperijal decree raised the
three great officers of Tsin ^, Wei-sze |^ ^, Chao-tsih ^ ^ and
Han-k'ien |f ^ to the rank of feudal princes ^ '^."

At first sight this decree seems to be a most un offensive one ;
but in fact it caused the Chinese historiographers to raise a unanimous
clamour over the impropriety of this act, while Sze-ma Kwang saw in
it an act of paramount importance, and a turning point in the destinies
of the then reigning House of Chow. According to his view, that
House had been declining for the last three centuries, still there was a
hope left of its being able to rally again ; but now that this unheard-
of decree had been issued, its ultimate fate was sealed, and in the
historiographer's eyes it offered a most appropriate starting point
for his work.

Originally Sze-ma Kwang intended only to write the Annals of
Ts'in ^ dynasty (b.c. 255-207). In order to explain the accession
of that House to the imperial throne, he very rightly considered it
necessary to let its Annals be preceded by those of the one and half
last centuries of its predecessor on the throne of China. This was
the more necessary as the decline of the House of Chow had been
going hand in hand with the rise of tlie principality of Ts'in. On
the completion of his work, Sze-ma Kwang presented it to the Emperor
Ying Tsung 5^ ^ (a.d. I0G4-1067) who was so much pleased with
it, that he encouraged its author to enlarge it to such an extent as to
constitute a general history of the Empire. He acceeded gladly to
his imperial master's suggestion and after nineteen years of strenuous
labour, his work was finished and given the title of Tsze-chi-t*uug-
kien ^ fp jij ^- As Sze-ma Kwang was living during the reign of
the Sung dynasty, his history could of course only extend to the
period of the rise of that House a.d. 969, but since that time, it has
been made to reach, by different supplementary sections ^ |S as far
as the rise of the present ruling House, while another additional part
■g^f |g, carried it as far back as the time of Fuh-hi. All these different
sections were then combined together, a great deal of explanatory
and critical matter, which had appeared from time to time, was in-
corporated with the text, and the whole published as a single work

432

THE DECREE OF B.C. 403.

[November-

under tlie title given at the head of this essay. So the originally modest
undertaking of Sze-ma Kwang resulted in the production of a literary
monument which will ever honour the nation which brought it forth.

But while Szc-ma Kwang, on the Emperor's suggestion, had
conducted liis work as far in advance as the rules of the empire
allowed to do, i.e. to the rise of the reigning dynasty, he did not lead
it further back than he had originally done ; so his starting point
remained the same and so it comes that the jE li of the "National
Annals " begin till now with the imperial decree of b.c. 403.

To understand the importance of that decree, it will be useful to
consider the state of China at that epoch : the first volume of the
"Annals" (jE |^) opens with an enumeration of the larger of the

feudal states into which the Chinese Empire was then divided,
reckons 8 of them, 5 being old ones and 3 new ones.

It

1. Ts^in

2. Tsin

3. Ts^i m, 4. Ts'u

by the
Cheng

The older states are
^, 5. Yen p^.

The new ones, that is those which came in existence
decree of b.c. 403, are : 1. Wei ^, 2. Chao H and 3. Han |$.

Besides these there were still existing some others as : 1.
15, 2. Lu ^, 3. Wei ^, 4. Sung % 5. Yiieh ^.

Though the Annals considered them not worth mentioning to-
gether with the above eight ones, and in fact they were then playing
only a secondary role in the long series of struggles which were then
going on between the feudatories of the Empire, still it is good to
mention them, at least pro-memo.

If we draw then a comparison between the political appearance
of the Empire during the Chkm-ts^ui period, as delineated on Dr.
Ch aimer's map (in Dr. Legge's Classics, Vol. V.), and that which it
had B.C. 403, we ascertain the following modifications :

1. The state of Wu ^ had been conquered (b.c. 403) by that of
Yiieh, which may then have reached with its northern limits to the
North of the Yang-tsze.

2. The state of Chu ^^ had been annected by that of Lu, at
some period before b.c. 487.

3. The state of Ki ^ had been absorbed by that of Ts'i b.c. 692.

4. The states of Ch'en ^ and Ts'ai ^ had been conquered by
that of Ts'u, the first b.c. 478, the second b.c. 446.

5. The states of K4 ^ and that of Kin ^ had equally been
absorbed by that of Ts'u, the former b.c. 444, the latter b.c. 431.
Accordingly Ts^u must at that time have stretched between Sung and
Lu on one side and Yiieh on the other, as far N.E, as to have reached
the borders of Ts'i.

December.] the decreb or b.c. ioi" 433

6. The state of Hing ^ had been extinguished by that of "Wei
j^ B.C. 641.

7. The state of Ts'ao"^ had been conquered by tliat of Sung b.c. 488.

8. But by far the most important modifications had happened
with the state of Tsin, within which had grown up the three new states
to which the decree of b.c. 403 had given legal existence.

The state of Tsiu had been given in fief, by the Emperor Ch'eng
J5S h£ to his younger brother Shuh-yii jg( ^ {v. Mayers' Manual
616*) so that its lords were related to the imperial house. But
the lords of Tsin shared not only the imperial surname (Ki ^), but
seem, in later times, to have shared also the same incapacity with the
sluggards who then occupied the throne of Wu-wang. The results
also were the same. While the great feudatories of the Empire,
incited by the idleness of their suzerains, encroached more and more
on the imperial prerogatives, so the ministers of the vassal states,
encouraged by the imbecility of their lords, arrogated to themselves
more and more their authority. This had especially been the case in
the states of Lu, Ts^i and Tsin. In the 5th century before the vulgar
era we find in this latter state not less than six powerful families, each
of which ruled independently over a tract of territory forming in the
one vassal state of Tsin as many imperia in imperio. The names of
these families were : Clii ^, Chao ||*, Han |f , Wei ^, Fan j^ and
Chung-hing «4» f^. b.c. 458 the former four united to exterminate the
latter two, and divided their territory among themselves, and five
years later Chao, Ilan and Wei allied themselves again to get rid of
the house of Chi, then headed by one Chi-peh ^ f|§, when again they
aggrandized their own territory by appropriating themselves the spoils
of the vanquished b.c. 453.

Half a century later, b.c. 403, we find the three remaining families
of Chao, Han and Wei omnipotent in the state of Tsin, though the
descendants of Shuh-yii continued to have nominal existence as
marquises of Tsin for some years longer.f Of their once vast patrimony
all that had been left to them was not more than the two cities, of
Kiang ^ and K'uih-yuh ^ ^ (both in the south of the present P*ing-
yang fu, Shansi), all the rest had passed into the possession of the
three families H H^- For half a century the latter had ruled their
respective territories quite as independently as the other feudal princes,

• In this article Mr. Mayers ought to have added that the son of Shnh-yu changfod

the name of the fief which he had inherited from liia father, from Tang into

Tsin, so that Shuli-yii was yirtually the founder of Tsin.
t With this remark Dr. Legge conchides his notes to the Ch'un.ts'ni and Tso-chnen,

only he commits there the mistake to let the marquieea of Tain be descendanta

of k'ang-shub instead of Shuk^yii.

434 %'aE DECREE OF B.C. 408- [NoTembef-

and the decree of b.c. 403, which raised them to the rank of feudatories
of the imperial crown, did therefore not change the actual state of
things. Still there was involved the most important principle of
legitimacy. The emperor sanctioned by his decree the spoliation of a
legitimate ruler, who was even related to the imperial house, by his
unscrupulous oflficers. It was this attempt at the principle of legitimacy
which made the historiographers raise their complaints. To under-
stand them better let us hear Sze-ma Kwang's explanations anent
that decree : —

" If one is called to occupying the throne of the Son of Heaven,
nothing is more to be taken care of than the rules of propriety |g ;
among these rules, the most important is to make the proper distinc-
tions of duties ^ ; regarding such distinctions, nothing is more
essential than to preserve the proper appellations ^ .

"What is meant by the rules of propriety ? The principles of
government |p| ^. What is meant by proper distinctions of duties ?
That between the duties of sovereign and subjects :g" g. What is
meant by proper appellations ? Those of minister of state ^, vassal
Princes ^, Directors of Boards j^ and great officers ^ ^.

Now on the whole extent of territory between the four seas, the
multitude of people is governed by one single man. Though he were
possessed of superhuman energy and wisdom, still he could not himself
run to and fro to fulfill his duties. So he must necessarily resort to
the rules of propriety in order to enact the principles of government.

For that reason the Son of Heaven controls the three ministers of
state, while the latter take the lead of the vassal Princes, who in their
turn superintend the Directors of boards and the great officers. Last
of all, the latter administer the people. By means of that hierarchical
scale, the distinction of duties between sovereign and subjects are
quite as solidly established as heaven and earth. High and low
protect themselves mutually and the state can be governed in peace.

Still the rules of propriety can only be worked out by sticking
to the proper appellations ^ and be brought to view by using the
signs distinctive of rank 5^. If the proper appellation is used in
calling men to office, and the proper signs of rank are conferred so
as to distinguish them, then high and low will appear in a bright
order. But if the proper appellations and the signs of rank are
ignored, how can then the rules of propriety subsist by themselves?
Though the use of a certain saddle-girth and a certain bridle-trapping
may appear to be of little consequence, still Confucius sighs on account
of it. (v. Dr. Legge's Tso-chuan, p. 344.) The rectifying of names
may be considered to be of small importance, still Confucius declared

December.] thb decree of b.c. io3. 435

it to be the first thing to be done {v. Dr. Legge'a Analects, p. 127),
because all matters begin with small causes and end in great results.
For that reason the sages use their foresight to bestow attention to
small matters, and so to give proper attention to them, while the com-
mon people have only an eye for what is near and wait till a matter
has grown large before they think of attending to it. But if one
seeks to remedy evils, when still small, then less energy is necessary
and the result will be greater, while if one seeks to help an evil when
already grown large, then even a great effort will be of no avail.

Alas ! The rule of the house of Chow has declined, its prin-
ciples of government have degenerated so much that their rules of
propriety have vanished to the extent of seven or eight-tenths. Still
if it could continue to exercise its sway over the empire for some
hundreds of years longer, it was because the proper distinctions of
duties and the proper appellations were still adhered to. But now
the great officers of Tsin vilify their Lord, divide his domain, and the
emperor is not only incapable of calling them to account, but he has
even a liking for them, so that they can rank now with the vassal
Princes. The smallest amount of proper distinction of duties and of
proper appellations he has not been able to preserve and has thrown
it over-board. The rules of propriety of the former Kings have
vanished to such an extent !

Should somebody pretend that it was so only for the time being,
because the house of Chow was then much weakened while the three
houses of Tsin were very powerful, so that even if the emperor had
wished to refuse their request, he would not have been able to do
so, — well, I cannot concede that ! If the three houses had not been
in fear of the other Princes of the empire, they would not have
prayed for that decree, but simply arrogated to themselves the coveted
dignity. If they had not prayed for the decree and simply elevated
themselves, they would have been considered as rebels, if then there
had been Princes of the stamp of Heaven ;g (Duke of Ts'i, v. M. M.
210) or Wen ^ (Duke of Tsin, v. M. M. 848), they would not have
failed to indicate the rules of propriety and justice and punished them.
But now that they prayed the Son of Heaven and he allowed them
their request, they lawfully became vassal Princes. Who then would
have dared to punish them ? If, therefore, the three houses rank
with the vassal Princes, it cannot be said that they injured the rules
of propriety, it is the Son of Heaven himself who did it.

Alas ! After the relations of sovereign and subjects had been
injured, it was among the Princes of the empire only a contest of
cunning and violence, so that the descendants of the Sages died out.

436

THB DECREE OF B.C. 403-

[November-

and the population was decimated. Is that not to be deeply deplored!"
The importance of the decree of B.C. 403 can indeed scarcely be
overrated. It overturned the notions of legitimacy, that sacred
legacy handed down from generation to generation by the founders
of the Chinese state, to make room for revolutionary principles. In
fact it had for the eastern state, consequences similar to those which
the constitution of 1791, extorted from the French King, had for the
western state. The decree of b.c. 403 led in China to the abolition
of the feudal system, as the constitution of 1791 made an end in
France to the evils of autocracy. Both royal acts were followed at
first by a fearful cataclysm, in China by the horrors of the Interreg-
num b.c. 249-221, when "There was no "Son of Heaven" under
the Heaven for 28 years " Jlf ^, Ji ^ '^ it A ^ ; ^^ France
by the horrors of the terreiir. Out of the chaos consequent to these
terrible periods, there rose in both states a Napoleon, who brought
order again into the infuriated elements. In China rose Ts4n She
Hwang-ti, in France the Corsican Bonaparte. But both restorers
overstepped their mandate and used tlieir wonderful gifts only for the
satisfaction of their own boundless ambition.

A counter-revolution followed necessarily in both countries :
The tyrants were overthrown, when a new but shorter convulsion
ensued ; in China the Period from b.c. 206-202, the time of the con-
test between the Houses of Ts'u ^ and Han J^, in France the
Period between the fall of jSTapoleon and the Revolution of 1830.
From these convulsions emerged in the East, the state of China as it
exists till now. For the designation of its form of government, our
western languages seem to want the proper term, but whether we call
it theocratic, autocratic, or democratic, — I think it is a little of all
that — on all account its people enjoy under it, all that amount of
liberty they are able to bear, in their present state of mental
development. In the west the Revolution of 1830 brought forth the
constitutional form of government, as the forerunner of the Republic,
with the device of Liberie, Egalite, Fraternite.

"While therefore it must readily be admitted with Sze-ma
Kwaug, that the signing of the decree of b.c. 403 was a grave
political mistake on the part of the Emperor Wei-lieh, that this act
was quite equal to the signing of his House's renunciation to the
imperial throne, on the other hand it shows certainly on the part of
the Chinese historiographer, a singular want of perspicacity, if all
what he finds words for, are bitter lamentations at the impropriety of
tlie imperial act and over the evils which the said decree brought
over China.

Decomber.} the decree op b.c. 403. 437

"While every Frenchman, who has not sworn to the white flag
of the Roy, though deeply deploring the fearful excesses, which
culminated in the horrors of the ferreur, still he cannot but rejoice
at the salutary transformation operated by the principles of 1789 in
modern society.

But Sze-ma Kwang seems not to have become aware of the good
which, in China also, had resulted from the evil. We do not there-
fore hear him utter a single word of satisfaction at the feudal system
having been superseded by the form of government which prevails till
this day in China, and which has worked so beneficially during so many
centuries. He seems not to have understood that if his country had
continued to be parcelled out into an innumerable quantity of vassal
principalities, it would never have attained that greatness which
it gloried in during the reigns of the Houses of Han and T'ang and
that under which he himself lived.

But the decree of b.c. 403 had not only been a impolitic act in
so far as it sanctioned revolutionary ideas, it had still other conse-
quences of a more palpable nature. Two years after its promulgation
we find in the " Annals " the following entry : " Ts'in invaded Wei "
M i^ ^- To this Yin K'i-sin appends the following " elucidation :"
During the Ch'un-ts'in Period, Ts'in had often been enga'ged in war
with IViu, but after the 14th year of Duke Siang of Lu, when Shuh-
sun-p'ao led 13 states to invade Ts*in (v. Legge, Tso-chuen p. 464\
there happened, till the end of the Ch'un-ts'in Period, no more war-
fare. Also after that Period, there occurred no important acts of
hostility between them. But now, after a lapse of 200 years, Ts'in
attacked again fpr the first time, the state of Wei."

Dr. Legge says at the above place : " With this expedition, the
strife between Tsin and Ts'in came to a long intermission. The two
states were about equally matched. The resources of Tsin were more
fully developed, but they did not exceed those of its neighbour to such
a degree as to enable it to maintain a permanent superiority over Ts'in."

Still Tsin was able to keep Ts'in in check as long as it formed one

great state, as soon as it became divided into three they became an easy

prey of the now more mighty neighbour. They were extinguished by

^ it, in the following order : — Han b.c. 250, Chao B.C. 228, Wei b.c. 225.

The other more palpable consequence of the decree of B.C. 403
was therefore, that it parcelled out the one state which had hitherto
proved an insuperable bulwark to the ambitious scheme of Ts*in, and
it enabled the latter to attain its long cherished aim. In a second
article I intend to show the way by which it achieved that work.

438 FAciLlTiEa FOR ITINERATION IN CANTON. [Novomber--

FACIMTIES FOR ITINERATION IN CANTON.
By Rev. B. C. Henry.

riANTON, as the scene of the first Protestant Missions to China,
^ will ever hold a prominent place in the history of the Christian
Church in the Far East. Its importance from a commercial, from a
political, and from a literary point of view, its great population and
the accessibility of the people, together with its situation with respect
to the surrounding country, make it one of the most promising and
influential centres of mission work in the whole Empire. The city
itself is a wonderful field for work and might easily absorb the energies
of many times the number of missionaries now in the whole province
and yet come far short of exhausting the possibilities of the field
or improving to the utmost the opportunities presented. The vast
population, numbering probably not less than 1,500,000, is daily
augmented by the thousands that come in from all sides on business
and pleasure. The city presents the appearance of a great hive, its
narrow streets thronged with busy multitudes passing incessantly to
and fro intent upon their various callings. They crowd and push and
jostle each other, but are seldom noisy and seldom quarrel. On the
principal thoroughfares in different parts of the city are sixteen
chapels, belonging to the various missions, open for daily service. In
these chapels, besides the missionaries who give special attention to
this work, the best native talent available is used to present the truths
of Christianity in the clearest and most persuasive manner to the
thousands who gather in from day to day. This daily preaching in
the chapels is a prominent feature in the work in- Canton and is
rightly considered one of the most efficient means of proclaiming the
Gospel to the people. Almost every day the audience in each chapel
will reach the number of several hundreds, while in some it not in-
frequently happens that as many as seven and eight hundred come in.
The audiences change continually and a great proportion of those
who attend are people from the country, who hear the Word and
depart, carrying the message they have heard to distant parts of the
province. The practical results of actual itineration are thus often
attained by preaching to the people who come to these daily services.
Besides these chapels there are between twenty and thirty schools for
boys and girls in the city, and scores more of such schools could be
opened in the more populous neighborhoods and filled with pupils.
In the city there are resident a large number of Hakkas who afford
special opportunities to those who have acquired their dialect and
wish to work for them. Thero is also ft population of nearly 100,000

December.] facilities for itineration in canton. 439

mandarin speaking people, consisting of Manchus, Bannermen, and
people from the northern provinces. These present a most interesting
field for those who have facility in using the court dialect. Besides
these are the boat people to the number of nearly 200,000, among
whom as yet, no organized work has been begun.

I have mentioned these things to show the immense work to be
done in the city itself; the vast opportunities that lie at the very doors
of the missionaries resident in Canton. In the past when the country
was in a measure closed, and the people hostile, the labors of the
missionaries were confined chiefly to the city, where they found more
than ample scope for the full employment of all their energies, and
laid the foundations of a solid and abiding work. In later years the
disposition, or at least the attitude, of the people has greatly changed,
and the missionary with proper caution, can now travel unmolested
from end to end of the province. With this change in the disposition
of the people has come a corresponding change in the direction and
mode of work. From Canton as a centre the lines of work have
radiated to near and distant places, until nearly eighty outstations iu
various parts of the province have been opened which are gradually
becoming important centres of light and influence. It is with this
phase of the work that we are especially concerned at present, and it
is our wish to set forth, imperfectly though it may be, the wonderful
facilities for carrying it on afforded by the conformation of the land
and the means of travel in various directions. To avoid any mis-
understanding, it may be well at the outset to state, that in speaking
of Canton, I refer only to the central portion of the province drained
by the great system of rivers which converge toward the provincial city,
and not to the extreme eastern or western portions, which are separated
from the central part by mountains and other natural barriers.

This whole country is practically open to missionary enterprise.
This statement, though broad and unqualified, conveys a very inadequate
idea of the true state of things to one unacquainted with the place
and ignorant of the relative positions of different parts of the land.
A country may be fully open in one sense ; no serious opposition may
be made to the advent of the missionary or the continued presence
and work of his assistants ; but the means of travel and the accom-
modations afforded may be such that much time would be consumed
in going from place to place, and much fatigue and hardship endured
by those who undertook such enterprises. No such difficulties are
met with in Canton. The country is not only open to those who
would go to its farthest corners, but the means of travel and accom-
modation by the way are all that could be desired. The river system

440 FACILITIES FOR ITINERATION IN CANTON. £NoVOmber-

in this section of the province is such as to afford the utmost facility
in reaching the various parts of the four great prefectures of Kwong-
chow (H >}]\), Shiu-cliow (fg ji]), Shiu-hing (^ ^) and Wei-chow
(M ffl)' which form the main central portion of the province. Actual
experience and observation on the spot are necessary to give one an
adequate idea of the wonderful facilities which the numerous water
courses afford. As though in anticipation of the great work that was
some day to he done for this people, the way has been prepared by
which they can be easily and effectually reached with a minimum of
hardship and discomfort.

In order to a clearer understanding of the extent and condition
of this section of the country now thrown open for Christian work
and a fuller appreciation of the facilities which place every part of it
within easy reach of those to whom this work is committed, several
points should be considered.

First the country to be reached ; its extent, natural features, and
the distribution of its people.

In general terms as mentioned before, the country includes the
four large prefectures, that form the central and in every respect
the most important part of the province. The chief of these is the
prefecture of Kwong-chow (J^ j^) in which fully one half of all the
people in the province live. It will be more convenient in giving an
account of the country to follow the natural divisions of the land
rather than the political divisions into departments and districts.

From Canton, as the starting point, our first course is to its sister
city the great mart of Fat-shan (-^ |i|), twelve miles to the west,
with her 500,000 people busy in their grain depots, manufactories and
multitudinous industries, rivaling in wealth and commercial importance
the provincial city itself. With Canton and Fat-shan (f^ llj) as the
northern limit and base of observation, we look out upon the great
delta formed by the union, mingling, and subsequent division of the
waters of the three great rivers, that flow into the ocean through their
numerous mouths to the south of us. This delta is one of the most
remarkable in the world. It is enclosed by the Pearl River on the
east and north, this side being about one hundred miles in extent, and
by the West River on the west, which flows down on that side in a
broad volume for about eighty miles ; while the base of the triangle
along the sea coast is between forty and fifty miles long. This delta
is not all flat and marshy. It has mountains of considerable height
and numerous hills in various parts, with many stretches of elevated
land, forming favorable sites for towns and cities. The greater part
of it is composod of rich, level, plains of alluvial formation, partially

December.] rAciLixifts for itineration in canton. 441

flooded at high tide, and the whole under the highest cultivation.
The rich, delicate green of the growing rice, extending for miles with-
out a break, is a pleasure to the eye, especially when the wind sets
the grain in motion and causes it to rise and fall like billows in a sea
of verdure. From these fields astonishing crops of rice are harvested
twice each year, thousands of busy hands cutting it off with sickles.
In the time between the crops, vegetables are grown on the most
favorable portions of the laud. Nearly the whole of the eastern and
southern parts of the delta are given up to the cultivation of rice,
while the western portion is almost wholly devoted to the cultivation
of the mulberry shrubs and the rearing of silk-worms. The mulberry
plantations are on ground raised artificially above the reach of the tides,
with deep trenches and numerous fish-ponds to drain off the surplus
moisture. The shrubs are cut down to the ground every year, and the
soil is richly fertilized to produce a luxuriant growth of tender leaves.
The plants yield a fresh supply of leaves every forty days after the
season begins, and are usually stripped six times each year, the leaves
produced varying in value from fifty cents to three dollars per picul.
The country is intersected in every direction by rivers, creeks and
canals, the only means of transport being by boats, but by these every
town, village and hamlet can be reached. Hundreds of towns and
thousands of villages, varying in population from one thousand to
several hundred thousand, cover the wide extent of the fertile dis-
trict. It contains seven or eight cities of over 100,000 people each,
and at least a dozen others of over 50,000 people each, besides many
important places of smaller size. In the silk district are found the
most populous and wealthy towns, the chief among these being Kow-
tong (^ ^), which contains about 1,000,000 people in a space seven
miles long by five miles broad. A few miles to the north of this are
Lung-shan (f| llj) and Lung-kong (f| ft,), lying near together, both
large, important and wealthy cities, with several hundred thousand
people. A few miles further still are Sha-tau {fp UM) ^^^ Kun-shan
(Tl' lU). in the Sai-tsiu (|f ^) district, with almost as many more. To
the south, on another stream, are Wong-lien (^ j^), Lak-low ('^ ^)
and Kom-chuk ("H' fj-), each with over 60,000 people. All these places
in the silk district come within the easy round of a day's travel. In
the rice district, we find twenty miles south of Canton, the mart of
Ch^an-tsun (^ |f ), with not less than 100,000 people. It is one of the
principal ports for native commerce, several hundred seagoing junks
plying a brisk trade, both export and import, with the towns along
the sea coast as far up- as Shanghai. A run of twenty miles to the
south of this, brings us, after passing several larger sized towns, to

442 FACILITIES FOR ITINERATION iN CANTON. [Novembef-

Tai-leung (;^ %), the district city of Shun-tuk ()g (^), with an
almost equally numerous population, very prosperous and energetic.
Ten miles further on, are two important towns, Yung-ki (^ ^) and
Kwai-chow {^ ^), the latter being several miles in extent, built
along the base and partly on the side of a low hill and contains a
population closely approaching 100,000. Beyond this we enter the
district of Heung-shan (^ jlj), which stretches on to the sea coast,
and has many large towns and important centers of trade and in-
fluence. Its principal town is Siu-lam (i]y i^), said to be the third
in point of numbers in the province, the number of its inhabitants
being variously reckoned from 500,000 to 800,000. All this rich
delta, with its millions of people, lies in immediate proximity to Canton.
Crossing the "West River, which forms the western boundary of the
great delta, at a point, seventy five miles south-west of Canton, we
come to another system of rivers to which we are introduced by a series
of canals leading from the West River across the intervening low
lands. We have scarcely left the main stream, as we turn into the
canal, when we come upon the important commercial town of Kong-
mun {^ f^), with at least 100,000 people. It is the port of entrance
for a large district, and carries on a prosperous trade with the towns
on the sea coast from Hongkong down to Cochin-China. I have seen
nearly one hundred seagoing junks anchored in front of the town at
one time. Five miles west of this is the district city of San-wi (iSf W)>
one of the largest of its order with a population of about 250,000.
It is the center of the fan district, large plantations of the fan-palra
stretching on either side of the streams as we approach the city. A
mile or two more and we have left the narrow canal and entered a
broad river which flows out to the sea through the celebrated Ngai-
mun ()^ P^). This river drains by its several branches the districts
of Hoi-ping (§^ 2^) and Yan-ping (,^, Z^), and parts of San-ui
(fjf ^), San-ning (§f ^) and Hok-shan (H ^J), the districts from
w^hich most of the people who go abroad to America and Australia
hail. The plains through which these streams flow are crowded with
towns and villages, and bus^y multitudes throng the market-towns on
every hand. From the top of Centipede Hill, opposite the large town
of Chih-hom (^ 1^), three hundred and fifty villages can be seen,
the average number of inhabitants to each being not less than two
thousand. The furthest point reached by water in this direction is the
city of Yan-ping (,P|, ^), 150 miles from Canton, from which a portage
road leads in one day's journey over the dividing ridge of hills to the
district of Yeung-kong (f^ ^), and places the traveler within reach
of water facilities again.

December.] facilities for itineration in canton. 443

Coining back to the West River, we proceed up its course, the
delta stretching away on the right and a series of plains between
hills and mountains on the left. We pass a number of important
towns on its banks, among them Ku-lo ("^ ^), famed for its fragrant
tea so popular among the Chinese. Several small streams come in
from the left, one leadiug into the heart of IIok-sh4n (H jlj) district,
through populous plains covered with largo towns and villages, and
another to the city of Ko-ming (^ BQ). Coming to the junction of
the three rivers (H ^)> the West, the North and the Pearl, at the very
apex of the triangle of the delta, we turn to the west to follow the
course of the broad river as it comes down from the interior provinces.
It is the great highway of water leading directly through the pro-
vince of Kwong-sai (^ |f ) to Yun-nan (H "^). But as Kwong-sai
(^ W) is yet sealed against the missionary, we will confine our
attention to its course on this side of the line, as it flows through the
prefecture of Shui-hing (^ J|), with many large towns on either side,
chief among them being the prefectural city itself. Opposite this city,
the San-hing (^ ^) River enters the main stream and is navigable
for one hundred and twenty miles, passing within a very short
distance of the large city of San-hing (^ ^), with numerous towns of
considerable importance on its banks. From Ho-tau (jj^ |@), the
head of navigation, a good portage road leads, in an easy day's
journe}^ over the beautiful plain of Tin-tong(^ ^) to the head
waters of another stream at Wong-nan-wan (^ jpt }^), in Yeung-
ch'un(^ ,^) district. Further up its course, opposite the city of
Tak-hing (f^ ^), the main stream receives the waters of the Loh-
ting (^ ^) River, which flow down from the district of the same
name and opens up an interesting country, and near the borders of
Kwong-sai (^ "S), the Iloi-kin (^ j^) River comes in from the north.

Returning to the junction of the three rivers, we turn our course
up the North River, which flows down nearly three hundred miles
from the extreme northern boundary of the province, and is navigable
almost to the sources of its several branches. Along its banks at
short intervals are many very important towns. Several small streams
enter it in the lower half of its course, one of these, the Sz-ui (0 ^)
River, leading up through a populous country, past the cities of Sz-ui
(0 #) and Kwong-ning (^ ^) into Kwong-sai (^ H)- I^i the
upper half of its course the North River passes through the prefecture
of Shiu-chow (fS j^), and by its principal branch, the Lien-chow
(jS iW) River, to the city of that name.

Coming back to Canton our attention is directed to a number of
small streams leading in various directions chiefly to the north and

444 FACILITIES FOR ITINEKATION IN CANTO>\ [NoVCmbcr-

west through thickly populated regions. One of these, fifty miles
long, leads north-west into the Fa-shicn (^ ^j district. Another
one hundred miles long leads north through a ricli farming country
to the Tsung-fa (if^ -f^^) district. Turning towards the rising sun we
come to the region of the East River with its numerous tributaries.
Near the mouth of this stream is the rich and populous district of
Tung-kung C^ ^), intersected by many smaller streams, that afford
access to nearly every part of it. On the banks of this river is the
important city of Shek-lung (^ ^) with about 100,000 i)eople. It
is a great sugar depot and the centre of a large general trade. A
few miles from this place is the entrance to the Ch'a-iin (^ |B)
Hiver, a stream that flows through a wonderfully populous district
known as Hap-noi (jjj^ ^) or ''inside the pass;" where, in a com-
parative small space, are several thousand villages, some of them
with from fifteen to twenty thousand people. On a recent tour in
this region, in less than two week's time, we visited one hundred
towns and villages without unusual fatigue or exertion. Ten miles
west of Shek-lung {^ H), the Tsang-shing (ig ^) River flows in
from the north. It passes through the district of the same name
flowing down about eighty miles from Lung-mun (H P^) through tho
outlying hills of the Loh-fow (j^ ^) mountains, and affords access
to many important places. In its upper and middle course the East
River passes through the prefecture of "Wei-chow (,^. j^), reaching
by its tributaries into many of the distant districts and opening the
way into broad and populous regions of country. Such, in brief out-
line is the country before us, with its cities and towns and numerous
streams, those great arteries along which flow the life and business
of the province.

The second point to be considered is the means of travel.

The country to be reached is very broad, and the people exceed-
ingly numerous, but the facilities for travel are equal to every
demand, and render communication with almost every part a com-
paratively easy matter. The whole section to be reached is traversed
by streams of various sizes, navigable by boats adapted to the charac-
ter of these streams ; there are but few places of importance that can-
not be reached by boat, and of those places which cannot be reached
directly, the most important can be approached to within hulf-a-day
or a day's journey, which renders them quite accessible. Boats are
the great means of communication, chairs being resorted to only in
rare cases of necessity, and then only for short stages. For general
utility and adaptation to the necessities of the case, tliese boats are
certainly the most suitable conveyances that could be found. Thoy

December.] faciltties for itineration ix canton. 446

are of several kinds, each of which has some special feature to recom-
mend it. We leave out of account the native passage boats, which,
with their lack of room, the crowded cabins, and the danger of con-
tracting contagious diseases, are seldom used, and only then when they
go directly to some point where better accommodations are attainable.
When we have but a day or two to give to the trip, or wish to go
directly to some station where a room is prepared for us, the " Slip-
])er " boat is the kind usually employed, which, with a crew of from
three to six rowers, travels at a rate of from four to ten miles an
hour according to the state of the tide. If the trip is to extend for a
longer period, und speed is an important consideration, the kind known
in Canton as the Tsz-t'ung (^ ^) boat is then employed. It is a
square-shaped boat with flat bottom, an oblong cabin from five to
seven feet wide, and about as many feet high proportionately, com-
fortably furnished. It has a single mast and is a good sailer. If our
course is up some of the smaller streams, where the water is shallow,
or the river filled with rapids or dams, another kind is required — long,
low, narrow boats, built specially for such streams and very comfor-
table in cool weather. If the object is not so much to hurry from
place to place, as to canvass thoroughly the districts through which we
are passing, the best kind to travel in is the Ho-t'au (^ |^) boat. This
kind is usually employed by the native officials in moving from one
point to another. They are light draft boats, with large cabins en-
tirely at the disposal of the traveler, well lighted, airy, and exceed-
ingly comfortable. The advantages of this mode of itineration by
boats are numerous : —

1. It affords greater access to the people. The streams are
the highways of business, and the lines of transportation ; hence, the
large towns are nearly all on the river banks, and the most populous
villages cluster around these towns. The boats carry us wherever
we wish to go ; land us where the people are most numerous, and
place us in the very midst of those we are most anxious to reach.
We are not hurried from point to point, but the boat being entirely
at our disposal, we can stay as long as desirable at each place and
make the best of every opportunity.

2. It is a comparatively inexpensive mode of traveling. The
boats cost froni fifty cents to two dollars a day according to the
size and number of the crew, and it matters not whether one or half
a dozen travel in the boat, or the baggage be much or little, the
expense is the same. The experience of those who have traveled
overland in chairs or carts will attest the advantage of this method.
AVhcn a separate conveyance is required for each traveler and coolie

446 FACILITIES FOR ITINKRATION llf CANTON. [Novembcr-

for the baggage and books, the daily expense is necessarily much
greater than that of the boat. -

'6. Another advantage is its great convenience. When the boat is
engaged it comes to the nearest landing, where it receives whatever
is deemed necessary for the comfort and convenience of the traveler.
The boat becomes our temporary home, and can be made almost as
comfortable as a room in a house. Every arrangement for cooking,
eating and sleeping is complete. There is no worry over baggage.
We take as much or as little as we chose. It is put iuto the boat
when we start and remains there until we return. Books and tracts
for sale or distribution are taken in quantities sufficient to meet the
demand of the places visited. Books for our own reading and con-
sultation, as many as we desire, are taken, so that our ordinary or
special lines of study need not be greatly interfered with. There is
no trouble about securing lodgings at the inns along the way or in
the houses of friends. The boat is our hotel, where we can not only be
comfortable ourselves, but where we can receive and entertain friends
as well. We escape all unpleasantness of too close contact with the
unsavory crowds of natives ; are not wearied and harassed by daily
bargaining with coolies and bearers ; are not sickened by unwholesome
food, or inflicted by the many ills which frequenters of native places
of entertainment are apt to fall heir to. The boat being usually
engaged by the day we go when and where we wish, stay a longer or
shorter time at each place as may be desirable ; and having finished
our work at one point proceed to the next, using the interval for
rest and preparation for further work. In the case of a physician,
the boat may be made a traveling dispensary, and all the appliances
for the efficient distribution of medicine, and the performing of simple
operations be easily secured.

4. It saves the strength of the missionary. Where the work of
itineration can only be done by walking long distances, or by travel-
ing in chairs and carts, much fatigue and hardship are entailed, and
the strength needed for the special work of preaching and instruction
is used up on the way. All this strength is saved by the boats, and
so much clear gain secured on the side of efficiency. After each
day's work comes a season of rest and quiet by which we are refreshed
for the duties of the next day. This enables us to expend all our
energies upon the specific work we have to accomplish. The boat,
moreover, affords facilities for the instruction of native assistants and
catechists by the way, or for special attention to inquirers who may
have been awakened by something said during the day, and wish for
some private conference, which the publicity of the streets, or the

December.] facilitirs for itixeration it* cantox. 447

almost equally public character of the inns, would preclude. It
enables the missionary to receive calls from the oflficials, or from
respectable people in the town who may wish to see hira, as well
as from the native Christians, in a manner agreeable to botli parties.
By affording daily opportunities for study and preparation it enables
him to come before the people, both in his Christian and heathen
audiences, with clearer and fresher thoughts, and adds greatly to
his efficiency in every way. This economy of strength is a most
important consideration, and there is no reason why a man should
not come back from a tour of active work in the country as fresh as
when he started, and be able to settle down to his work in the city
without the loss of a day.

6. This mode of travel is the safest that can be adopted. It
exposes one to less danger from contagious diseases which are often
very prevalent, and attacks of robbers, than we would meet in over-
land travel. The boat is a kind of fortress, and is usually provided
with guns and ammunition, and being the property of the crew, they
are ready to defend it against any attack. The rivers in many places
are often infested by pirates, but these roving gentry are usually
very prudent, and rarely make an attack unless they are sure of
plunder ; as the missionary never has much that is of value to them,
or only what would be a help in tracing the thief if he did steal it, he
is seldom, if ever, molested. Attacks by day are very rare occur-
rences under any circumstances, and there is but little traveling by
night. In the evening the boatmen usually pull up alongside one of
the gun-boats which are stationed at intervals of a few miles along
the principal streams, and anchor under its sheltering wings. The
only real danger is from exposure to the sun in the Summer, and
from malaria in the low country. The former can be avoided by
care, and the latter lessened, if not entirely escaped, by shortening the
trip in such places. As most of the low-lying country is in close
proximity to Canton, a short tour of a week or ten days can accom-
plish much with but little exposure to malaria. In the uplands
where the water is clear, and constantly running, there is no danger
from this cause ; while a few weeks of suph travel in the pure air of
the country, stirred by breezes from the hills and mountains blowing
across the water, is a great relief after months spent in the close
humid atmosphere of Canton.

The third, and, in some respects the most important point to be
considered, is the reception we receive from the people, and the
practical means open to us to interest and instruct them in the great
truth of our religion.

448 FACILITIES FOR ItlNEllATlON iN CA!fTOX. [XorembCN

This wonderful system of rivers by which so great an extent of
country is veined, and by which every part of the land is made acces-
sible to us ; and all the unusually convenient and comfortable means
of travel afforded by these boats that take us in any direction, would
be of little avail for the great purposes we have in view, if we could
not reach the people themselves. To have one's plans fall short of
their practical accomplishment in this respect, would be to fail in our
undertaking. What then is the attitude of the people toward the
missionary as he travels through their country ? Are they friendly,
hostile or indifferent ? The answer to these questions would differ
greatly when made with respect to different sections of the country ;
yet, in general, it would seem that they are exceedingly friendly. They
come out in great numbers to see and hear the missionary ; drawn
chiefly by curiosity it is true, but ready to listen to what he has to
say, and affording him every facility for supplying them with books,
and talking and preaching as long as his vocal powers will hold out.
Throughout nearly the whole extent of the country no bar or obstacle
is placed in the way of our entrance into any town or village, and the
moment our approach is heralded by the boys, who are always on the
alert for something to turn up, the people come out in great crowds,
men, women, and children pressing eagerly around us, giving us the
very opportunity we seek of telling them plainly the object of our
mission, and of delivering the message we are sent to proclaim. In
some places the advent of the missionary is hailed with most cordial
acclamations. He is treated with great respect, entertained with
politeness, accommodations being offered him if he will remain in the
town. It is only on rare occasions that he is unable to find interested
and attentive audiences when he wishes to preach. The way in which
the people live in towns and villages adds greatly to the facility in
reaching them. In the country there are no isolated farm houses
All the people are packed together in villages, where the houses are
built as closely together as possible, the only divisions being narrow
lanes that lead between the compact rows of dwellings. The people
go out to the fields in the morning and return in the evening, and a
well-timed visit near the close of the day will enable one to meet
nearly the whole population at one time. Nearly every village has
a fine grove of trees behind it, adding greatly to the beauty and
healthiness of the place. In front there is a pond, sometimes several
of them, where fish are reared, and the oxen bathe on their return
from the fields. Around the outer edge of the pond is a high embank-
ment, not infrequently a wall, and along the inner side is another
wall, with frequent openings for steps to lead down to the water,

December.] facimhes ion itineration- in canton. 449

where the vilhxge James and maideus come to wash their clothes and
draw water for use in the houses. Within this inner wall is an open
space from fifty to a hundred feet wide, on which the ancestral halls
and temples front. The narrow lanes all lead down to the court, and
entrance to it from the outside is througli gates at either end with
towns rising above them. In more places fine trees stand near the
entnmce to the villages and afford a cool and pleasant place to rest
after the day's work. On the arrival of the missionary the people
gather thickly in the open spaces, or under the trees, the whole
population turning out. There will be the well-dressed student, the
teachers of the village schools, some doughty representatives of the
families of the gentry, the toil-worn laborers ; women, old and young,
children of all sizes, and in all sorts of costumes, all anxious to see
tlie stranger and hear what he has to say. The most favorable time
to visit in the villages is after the harvest has been gathered in when
the people are more at leisure, and large numbers of them can be
reached. The arrangement of market-towns is another great means
of facilitating the work of reaching the people. Very few of the
villages have stores or shops of any importance. The sale of their
produce and manufactures, and a general interchange of commodities
is effected by means of markets, established at short intervals over
the country. The market towns are usually the centres of small
coteries of villages which unite in a public organization. The town-
hall for the transaction of public business, free-schools, if they have
any, and the pawn shops for the deposit of money and valuables, are
situated in the market town. There are thousands of these towns
scattered all over the country. They hold fairs or genei'al markets
at stated times, occuring twice or three times in every ten days as
may be arranged. On these occasions the people from all tlie sur-
rounding country gather in, to buy and sell, to the number of
thousands and occasionally tens of thousands. At such times the
missionary finds a large proportion of the population of the whole
country side gathered before him ; and seeking out a convenient place
on the steps of a temple, before some public building, or under the
pleasant shade of a spreading banyan tree ; or, as not infrequently
happens, accepting an invitation to occupy the public hall, he can
preach to them for any length of time. Many of the people come
from distant and out-of-the-way places, which would be difficult to
reach in his ordinary travel, but some words remembered, or some
books purchased carry the precious message to these remote corners of
the land. Moreover the neighboring market-towns arrange their fair
days so as not to interfere with each other, thus enabling one on each

450 rACILITIES FOR ITl^-ERATIO^v IN CANTON. [XuVOmbcr-

successive day to find a fresh assembly of people, until the circuit of
these towns in that particular district is made.

After these market places come the large towns and cities, in
some of which fairs are held at stated times, but in which the daily
concourse of people is always great. In these busy and populous
centres of trade one can always find large audiences that listen readily
to the truth. Numerous open spaces in front of public buildings or
on the river banks afford ample room in which to gather the people
for instruction. After these open air services comes a series of tours
through the streets with books, not merely along the business streets,
but through the less frequented ones where the families reside. The
news of our approach is rapidly carried ahead, and in almost every
door-way stands an expectant group anxious to get a nearer view of
the stranger, and, if they can read, to buy some of his books. Among
these groups of men in the shops, and of women and children at the
doors of the houses, are often found some who show a real interest in
the object of our visit. Not infrequently we are invited into some of
the shops to drink tea with the people and engage in social converse,
and occasionally such invitations come from private houses, where the
host himself is interested in learning something of Christianity or
wishes to show his polite consideration for the stranger. Several days
are often occupied in canvassing one of these town, a new section of
it being taken up each day.

As mentioned before our reception varies greatly in different
places. I haA'-e been in many places where the people, who were
perfectly friendly, gathered in sucli dense crowds and pressed upon
me so eagerly for books, as greatly to interfere with the work of
supplying them, and who kept up such an incessant fire of questions
and remarks as to make preaching impossible. This excess of friendly
and curious interest is much to be preferred to the opposite extreme,
which is sometimes met with. ' In the poorer districts, where the
people are more simple and docile, our reception is usually more
cordial. While in the richer and more populous sections the people
are often haughty and insolent. Those who live near Canton are, as
a rule, less accessible than those who live at a greater distance away.
A glance at the situations of our out-stations will show that most of
them are in places more or less remote from Canton, the reason heing
that it was easier to gain a foothold in these distant places than in
the more important and populous towns nearer the provincial city.
The greatest hostility is met with among the people of the prefecture
of Kwong-chow (^ j^), and especially among those who live on the
great delta. These people are the most numerous, the most wealthy.

Decemljer.J i a<ii,iiik> m»k m im:j{ \i ion in canton. 4'>J

the most euterpiising. aud the most influential in the pruviuee, and at
the same time the most strongly imbued with anti-foreign prejudices.
They have many admirable qualities. Their intelligence and industry,
their business capacity and spirit of enterprise and their aggressive
influence command our respect. They hold the business of the pro-
vince in their hands and not merely the business of their native towns.
Throughout the whole country the men from these lower districts
control the trade and manage things to suit themselves ; and in other
provinces the men who carry on what is known as the Canton trade
are men from the districts immediately around the city. They are
not only anti-christian, but intensely anti-foreign. Wherever they
go in the interior portions of the province they prejudice the people
against us, and often excite disturbances where all would otherwise
be quiet and prosperous. They are intensely proud and self-conceited,
and treat not only foreigners, but people from less favored portions of
their own country, with great scorn. They are without doubt the
most difficult of all the people to impress or to influence favorably ;
but when they are converted, as we hope will happen at no very
distant day, and their powers are once turned in the right direction,
they will become the most energetic and enterprising of all our
Christian adherents. While in their present attitude of hostility they
offer but few encouragements to labor among them, yet to the
enthusiastic missionary, who never doubts the final prevalence of the
Gospel, the wonderful possibilities that appear when they shall be
converted to the truth make it a most inviting field. While it is
exceedingly difficult to rent places for chapels in these wealthy and
populous centres, and in some places where chapels have been rented
the opposition has been so violent and persistent, as to cause them to
be given up, yet they are fully open to the occasional visits of the
missionary. The fact that it is so difficult to secure permanent foot-
holds in these large towns, makes it all the more important to keep
up the work of itineration in boats more assiduously ; visiting them
frequently, and by the judicious distribution of medicines and the sale
of Christian books, together with constant intercourse in the way of
preaching, teaching aud friendly conversation, gradually open the way
for something more permanent. They are by no means closed against
the missionary; and while the men of wealth and influence are
bitterly opposed to any foreigti teaching, yet a large proportion of the
people are ready to listen and express a friendly interest in what they
hear. A careful consideration of the facts presented adds clearness
to our contiction of the truth of the statement, that the whole country
is open to mission work, that the people in every part are accessible

452 FACILITIES FOR ITINEllATION IN €ANTOX. [Novembcr-

to the missionary, and that no obstacles worthy of serious consideration
stand in the way of tlie frequent and thorough visitation of near
and remote districts.

The last point wo consider is to what extent are these facilities
for itineration being improved ?

The missionaries of Canton have not been idle. They have not
let these opportunities pass unheeded ; and every year they are in-
creasing their circuits of itineration. The principle upon which they
act is to keep firm hold of that already attained and constantly reach
out for new advantages. The work of itineration holds a very im-
portant place in our system of operations and is accomplished in
three different ways.

The first is by regular visits to tlie out-stations where the work
consists chiefly in services held for the companies of Christians at the
several places, and in the special instruction of inquirers. Each station
is regarded as a centre from which the surrounding country is to be
reached, and as time and strength permit, at each \n)\ut, short
journeys are made to the adjacent towns and villages, thus increasing
the circle of good influences. Every year these stations are increas-
ing in numbeiv and the work in consequence widening, entailing
greater expenditure of time and labor. The chapels at the various
stations give permanency to the work by affording facilities for
gathering in the results that may follow, and building up a spiritual
home for the members of Christ's family; from each of these centres
the leaven of the truth spreads outward, permeating the masses of
bumanity around it.

The second method is by occasional trips into regions where
stations have not yet been opened. These are often very extended,
reaching far into the interior. They are usually made with the special
aim of reaching as many places as possible in the time allotted, and
the plan followed is to visit the more important markets towns on the
days when the stated fair is held and take . advantage of the great
concourse of people to dispose of as many books as possible and scatter
the seed broad-cast as widely as may be practicable. The growing
number and importance of the out-stations, and the superintendence
of pernianent work established at these points, leaves less time than
formerly for this general work, causing a falling off in this particular
kind of aggressive effort that is greatly to be deplored.

The third method is by short trips of a day or two into the
country adjacent to Canton. A day now and then is scarcely missed
from the usual routine of labor, and in the course of a year many
places can be visited by systematic attention to such work in our

December.] facilities for itineration in canton. 453

immediate Yicinit)-. Within a radius of eight or ten miles from
Canton there arc perhaps one thousand towns and villages several
of which can be easily included in a day's excursion.

Pullowing the above-mentioned plans the work of itineration is
going on constantly, but the number engaged in it is utterly inade-
quate to meet the demands of the field. But a small portion of the
country has yet been gone over thoroughly, and fully one half of the
space open to us has never been visited at all. There are thousands
of towns and villages into which no missionary has ever entered.
There are millions of the people, not isolated by some impassable
barrier, but living in this country so easily accessible who have never
heard the first word of the Gospel. These are presumptively ready
to receive it, having never had the opportunity to reject it. "Why
then have they been neglected so long? Why has not the Gospel
been preached in every part of this country so wonderfully open to its
proclamation ? Some share of the blame may rest upon the mission-
aries now engaged in the work, but the great burden of responsibility
rests upon the churches we represent to whom the cr}' has gone
repeatedly for more help, to whom the Lord of the harvest has called,
in no uncertain voice, for more laborers to be sent who shall be willing
to enter into these broad rich fields so vehite to the harvest and
gather in the precious grain. Under the existing circumstances, and
with the present staif of laborers can nothing more be done to reach the
millions of people ? I think there is room for improvement in our
methods'. It . strikes me there are several ways by which we could
increase the boundaries of our work without overtasking our strength.
One of these ways is by a more constant and systematic visitation of
the populous districts within a day's reach of Canton, the thousand
towns and villages that are so near us. It is true that great numbers
of people from these places come to our chapels in the city ; but there
are also many who seldom or never leave their homes, who would be
ready to listen to the message when brought to their doors. An-
other way is to establish regular circuits through the districts not yet
provided with chapels, and by periodical visitation gradually gain a
recognition among the people which would doubtless lead to some
permanent results. It is especially important that this should be
done in the populous districts of the great delta, among that indus-
trious and enterprising people whose influence is so wide-spread and
powerful. They are now the controlling clement in the province, and
by their powerful connections in the interior cities of this, and in the
important centres of trade and influence in other provinces destined
to become yet more influential. No portion oi the people can do so

454 CORRESPONDENCE. [Novcmher-

much to iujure us and defeat our objects as they, and noue can help
us as much as they can if once we gain favor with them ; as we can-
not open chapels among them, we should improve to the utmost the
means at our disposal, and by constant, yet judicious efforts, seek to
diffuse that truth which, when understood, has power to change
their hearts and gain us adherents even among this proud and pre-
judiced people. Another means of increasing an efficiency is to set
ourselves to do more of this general work in connection with our
regular visits to the out-stations. Instead of a hurried passage down
or up the rivers, keeping close within our boats, and stopping only
where we have chapels, we should make a point of visiting as many
places on the way as possible. Some who have adopted this plan
have been able, in the course of a year, to visit from one hundred to
two hundred, and sometimes more, towns and villages besides the
regular stations. It may demand a few days more on each journey
to accomplish this, but the result attained will more than compensate
for the additional time and labor expended.

"With these improvements in our methods the range of work and
influence may be greatly increased, but unless we receive reinforcements
that will multiply our force many times, it will be many years before
the millions of this populous region are supplied with even the most
superficial knowledge of the great truths of Christianity. What is
needed is the service of some scores of faithful men, physicians and
preachers, to go up and down among them, visiting them in their
native towns, and by the daily exercise of practical benevolence
united with the wise and patient presentation of the truth, bring to
them the knowledge of the Gospel of Christ, and place within their
reach the means of moral, spiritual and intellectual elevation which
Christianity affords.

SBW^pflirtifin;?.

A Suggestion.
Dear Sir: —

In an obscure corner of an English newspaper I recently came
across the following paragraph : — " Heathen Ceremonies. An Edict
has been published by the Chinese government extending to Protestant
Christians the exemption from assessments for the benefit of heathen
ceremonies which was accorded to Roman Catholics in 1862."

As no authority is given, people who are punctilious about repeat-
ing statements of this kind without good ground for believing them to

December.] ovr science column. lO^

be correct, are led to ask whether something could not be done by
missionaries at the various ports and mission stations in China to
supply us at home with accurate and reliable information on points of
such general importance and interest. I would beg respectfully to
make the suggestion that there be a correspondent at each of the
various towns and cities, who would supply information to the Editor
of the Chinese Recorder from native sources and from tlie local papers,
adding thereto any note or comment which would enable the outside
reader to know at a glance what might be taken as fact and what as
mere hearsay. The whole could be arranged under some suitable
heading, and would form a valuable addition to these pages. We
who look on from these distant stand-points think you who are on the
field are not sufficiently alive to the fact that you possess abundant
means of making your journal much more valuable to us, by preserv-'
ing little facts which to you appear too unimportant to record.

Yours truly,

IIlLUERIC FrIKND.

Odoher lOth, 1881.

$ux §tit\ut Sfllumii.

No one realizes more vividly the
loss to which missionaries are put
in relation to the progress of the
arts and sciences, than one of their
number who has been debarred for
a time from the use of those means
which men in civilized countries
enjoy, and who has again in the or-
der of God's providence been brought
into contact with persons whose
whole life is given up to these pur-
suits. The quiet labourer in China
is not content to be told that the
people among whom he lives have
for centuries past known the use
of the printing art, of gunpowder,
or of the compass and magnet. He
cannot be satisfied without knowing
something of the more immediate
past, and the present ; looking with
other eyes than his own into the
grand achievements of science in
the West, whilst he rejoices in the

success of the Gospel in the East.
And the present seems to us a
favourable opportunity for present-
ing to those interested in the sub-
ject of Western science, some of the
facts which are now coming more
prominently before the public. As
I write the British Association is
celebrating its jubilee in the ven-
erable city of York (England).
Some of the I'esults which follow
the meeting of such an association
as this are of such an interesting
character, that persons who are not
of a strictly scientific turn of mind
can appreciate and enjoy them. Of
course the jubilee of the British
Association could not be celebmted
without constant glances being
tlu'own by the members back upon
the past fifty years ; and compari-
son highly complimentary to science
and its modern developments have

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OUR SCIENCE COLUMN ,

[Xuvember-

been drawn. The memory of some
of ray readers may perhaps carry
them back to the year 1831, when
the Association now meeting met
in Yoi-k for the first time. If they
have a knowledge of England as it
then was they will remember that
the luxuiy of railway travelling
was almost unknown. No train
then ran to York, the journey had
to be performed by coach ; and
while messages can now be flashed
by electricity from the meetings in
York to the newspapers offices in
London in a few minutes, the very
quickest express in those days re-
quired at least 24 hours. No won-
der that the subject of electricity
should be one of the most absorbing
in the interest which it gathers
around it at the present meetings.
Look at some of its achievements.
In 1831 candles or oil lamps were
the lights chiefly employed by the
people of p]ngland for the illumina-
tion of cottage and palace alike.
When the Association met for the
first time in York a comparatively
feeble gas illumination was regarded
with wonder and admiration. Few
even dreamed that electricity was
destined in the space of a few brief
years entirely to revolutionize the
life of England ; for mens' minds
were but then beginning to awake
to the knowledge of the existence
of its latent force in nature. Now
our streets are provided with lights
produced by electricity, and every
day some new discovery is being
made by means of which the magic
power may be brought more
thoroughly under control. Steam
engines, which fifty years ago were
just coming into use, are now being

laughed at by the scientists of tlie
day, and it is proudly boasted that
oO years hence they will be a thing
of the past, to be found only as a
cui'iosity in some museum or exhi-
bition. What a toilsome life it was
in the factories iii the old days,
when the shuttle and loom was
worked by foot and hand ! When
steam was invented it soon came to
the rescue. But now we hear of
sewing-machines, looms and various
other pieces of machinery worked by
electricty, whilst for the comfort of
those who work in heated places a
fan is kept in motion by the same
means. In some country-places
they si ill reap and mow by means
of the old hand-tools, but in most
places horse or sleara power is em-
ployed. Now wo hear of the
plougli, the harrow, the reaping
hook, tlie sythe and every other
implement required for raising and
gathering in {jgricultwral produce
worked by means of the .same sub-
tle force ; whilst men who scarcely
heard of electricity before, are in a
few days initiated into all the se-
crets of its working, and become
competent to manipulate the various
machines with ease. And here it
may be well to notice that just at
this time when the English electri-
cians are as jubilant in York over
the results of their inventions and
discoveries, an Exhibition is open
in Paris for the display of all the
most wondei'ful things which have
been connected with the whole his-
tory of electricity in every part of
the civilized world. The French,
English, American, Spanish, Dutcl
and others, have sent in theii
newest inventions and samples o.

December.]

OUR SClEIfCB COLUMN.

457

the kind of work they turn out,
from a needle of the tiniest calibre
to a machine of the roost complex
and marvellons construction. There
is a station for telegraphy, where

has made it possible for people
everywhere to hear of the attempt
which was made sometime since by
means of the induction balance to
ascertain the position of the bullet

four persons can be working the which had for so long a time threa-
same wire at the same time.

One might expatiate for hours
on the wonders of electricity, the
great things it has accomplished,
and the still greater things it is
destined to do, but we must be con-
tent with the merest notice of one
or two other facts connected with
it which are at present of extreme
interest and importance. There is
first of all the important subject
now under discussion of pro%'iding
from the falls of Niagara sufficient
electric power to illuminate the
principal cities in that part of
America. A discovery has recently
been made by means of which elec-
tricity can be accumulated, stored
in boxes and sent away to different
parts of the country, just as yonr
oil in China is imported from Am-
erica; and this stored electricity
can then be tised for various pur-
poses just as easily as if it had but
come straight from the battery or
manufactory. By means of the ac-
cumulators, electricity can be gen-
erated and put away as gas is done
ready for nse, ind meted out in
quantities proportioned to the re-
quirements of the time and place.
There is again every prospect of the
final perfection of a means for ascer-
taining the locality of a bullet in a
wound without causing pain to the
sufferer. The intense interest which
the whole of the civilized world has
manifested in the case of President
Garfield during the past few months,

tened to deprive the patient of his
life. This induction balance is used
at the Mint for the purpose of de-
tecting bad coinage, and is the in-
vention of Professor Hughes ; but
Professor Bell has been able to
adapt it to the purpose specified
above by means of telephonic addi-
tions. The instrument has for part
of its arrangement a telephonic ap-
paratus, which speaks out with a
hum when the coin in one scale is
inferior to that in the other. In-
stead of using a coin, a bullet ia
employed in the search for one lost
in the body of a patient, and when
its position has been fixed the ex-
perimental bullet is moved away
from the instrument until it ceases
to speak. If the experimental bullet
is the same in kind as that to be
found, the depth of the lost bullet
will be equal that of the experiment-
er from the instrument.

It is not to be supposed that the
vast array of men of science meet-
jug now in York will all of them be
content to abide by the old rules
with which the studies of theif
predecessors have been regulated.
Whilst, therefore, some of our ablest
men in the scientific world are true
Christian men, and others are at
least respectful in speaking of the
Bible and religion, some will be
found who affect to be far too learn-
ed and advanced to be bound by
doctrines and revelations such as
the Book of books contains. Wa

458

OUR SCIENCE COLUMN.

[November-

on onr part ought to welcome open-
ness of speech, if it be honest and
sincere, even from persons who do
not believe in a divine revelation, as
it will set ns thinking what we can
do to establish more firmly our old
arguments on a surer and sounder
basis, and may teach us where our
weak points are. In the Geological
section of the Association one day
a learned Professor gave a descrip-
tion of a skeleton recently discorer-
ed near Stuttgart. After he had
finished another geologist arose and
remarked with some degree of earn-
estness that we have in such crea-
tures as those just described an
admirable example of the Creator's
designs, and how certain creatures
had evidently been adapted by Him
for certain elements, positions and
uses. Upon this Professor Seeley,
who had read the paper, rejoined
that for his own part he was not
able to join with those students who
found that in the pursuit of their
investigations in anatomy they bad
clearer views on the subject by look-
ing at it from the point of view of
design. He was of opinion that to
entertain the idea of design in such
pursuits would be to put an end
to all philosophical anatomy and
cause a stagnation of research. The
doctrine of evolution had made rapid
progress in his opinion from the
fact that it had discarded the old
idea of design. We do not say that
Professor Seeley is wrong, for no-
thing can be more detrimental to
the free and exact developement of
a science or any other kind of in-
vestigation, than the act of bring-
ing to the study a preconceived
idea of what ought to come of it.
But surely when the evidences of

design are so patent in everything
we see around us, it is no proof of
superior wisdom to shut our eyes
to the fact ; and every student has
the right to be thankful for every
additional fact which his own in-
vestigations bring to light bearing
out the doctrine that God has done
everything which he has done for
a ptirpose, and that when He saw
everything that He had done, and
pronounced it " very good," there
was some occasion for what we
might call in ourselves " self-con-
gratulation."

Amongst the other numerous sub-
jects treated of we find those of
mathematics, geography, anthro-
pometry, palaeontology, statistics
and so on. In the Geographical
Section attention was given to the
progress of that science in its rela-
tion to Asia during the past half-
century. During that time many a
new fact has been added to our pre-
viously scanty store of knowledge.
From the Far East travellers like
Margary, Prejevalsky, Gill, Cooper
and others, not to mention Cameron
and his missionary colleagues, have
undertaken and performed some
noble work. Then we have Burnaby,
O'Donovan — the correspondent of
the Daily Neivs, who has been for
sometime a prisoner at Merv — and
McGaham, also a correspondent for
a newspaper. Their additions to
our knowledge will make it neces-
sary that our old maps should be
revised, as in fact they are constant-
ly being ; and doubtless when the
centenary of the British Association
is celebrated we shall find Asia an
open continent, and the charts, maps
and guide-books full of accurate
information in the place of much

December.]

OUR SCIENCE COLUMN.

459

that is now purely conjectural. It
would be interesting to dwell briefly
on the subject of colour-blindness
and matters of a kindred nature,
were it not at the risk of producing
total blindness in eyes already weak;
we must therefore pass by this sub-
ject, aud those of biology and
anthropology, of anthropometry —
or the science of measurements as
applied to the physical frame of
man, and economy, and note briefly
in conclusion what Professor Huxley
has to say on palaeontology. As an
actual science, this belongs to the
last century in point of origin,
though as early as the time of
Xenophanes we find reference to
fossil remains. The fundamental
question to be settled by this science
is that which relates to the nature
of fossils. To us it would seem as
though there could be no two
opinions on the subject, but it is
certain that men have not always
held the same views in reference to
them as everyone now holds. From
the 15th to the 17th centuries it
was usual to regard fossils as mere
figured stones, portions of mineral
matter, which have assumed the
forms of leaves, shells and bones>
just as those portions of mineral
matter which we call crystals took
the form of regular geometrical
solids. There was another view of
the matter once held ; the persons
who supported the opinion regard-
ing fossils as the product of the
germs of animals, and the seeds of
plants which had lost their way, so
to speak, in the bowels of the earth,
and had achieved oniy au imperfect
and abortive development. The
ancient Greeks like ourselves re-

garded them aa the remains of actual
and regularly developed plants and
animals. The Professor stated that
the whole fabric of palaeontology is
based upon two propositions, each
of which is founded upon the axiom
that like effects imply like causes.
The first proposition is that fossils
are the remains of animals and
plants : the second that the stratified
rocks in which they are found are
sedimentary deposits. If we argue
from the present rate of progress in
making these deposits, we are led
to conclude that living matter has
existed upon the earth for at least
many millions of years. The de-
posits which nature now makes are
so slow in their progression that
nothing but this long period of time
can account for the facts which
fofisil remains bring out. During
all this lapse of time the forms of
living matter have undergone re-
peated changes, the effect of which
has been that the animal and ve-
getable population at any one period
of the earth's history contains species
which did not exist previously and
ceased at some subsequent period to
exist in living form.

Such are some of the conclusions
to which the Professor indicated
that scientific research was leading,
and so far as we can see at present
the conclusions from existing evid-
ence are perfectly legitimate, and
in fact the only sound conclusions
which can be drawn. It does not
appear to us that iu admitting this
there is the least want of respect for
Bible teaching ; at the same time we
do not think it necessary to twist
and turn the words of Scripture to
meet this or that hypothesis. The

460

AT HOME AND ABROAD.

[November-

Bible is quite capable of holding its
own; and the progress of science
has so far gone rather to prove the

sign of collision. We rejoice in the
progress of knowledge, assured that
it will be helpful to the spread of

strict accuracy of the word of God ; Truth, the highest form of which,
the fault being in the interpretation | we still hold, is found in the Gospel
we have put upon its teaching when | we preach to the world,
there has at any time been the least | Hilueric Feiend.

t lunu aitb ah'nati.

It is the season of Congresses,
Unions, and other great religious
and scientific meetings. Since the
jubilee session of the British Asso-
ciation, the Geographical Congress
has met at Venice ; the Pan- Metho-
dist Conference has assembled in,
and again left, London ; the Social
Science Congress has met in Dub-
lin ; the Church Congress has had
its annual meeting at Newcastle-
on-Tyno ; and the Congregational
Union has celebrated another anni-
versary. It will not be necessary
or possible to mention the number
of meetings of a less public charac-
ter, and I shall be content with
drawing brief attention to those
named, dividing them into two
sections, religious and scientific.
I. RELIGIOUS.
1. In point of time the Pan-
Methodist Conference comes first on
the list. As it is proposed to pub-
lish the papers read, and the ser-
mons preached on the occasion of
its meeting, opportunity will be
afforded hereafter for discussing
the subject matter which occupied
the attention of the Conference, and
I shall therefore merely give an out-
line account of its origin and pro-

ceedings. The session commenced
ou September 20th.

About 400 delegates, half of them
from the United States, were pre-
sent at this CEcumenical Conference.
Of this number, nearly 40 are men
of colour, ministers of the African
Church in America. That colour-
ed section of the community alone
has 3,680 ordained preachers, and
533,108 members. The American
Methodists differ somewhat from
their European brethren in their
form of Government. Their system
is Episcopalian ; their bi.shops being
selected for their ability and zeal. A
Methodist bishop is paid very little
more than a settled pastor ; but he
has to work harder. He travels
hundreds of miles around his diocese
or district, pi'eaching and organis-
ing ; and does much of his travelling
on horseback. For this episcopacy
no claim is or can be made to that
Apostolical Succession of which Ro-
manism makes its boast. No Metho-
dist bishop cares a straw for what
Bishop Jewel called the "succes-
sion of Chairs and Sees ; " but he
thinks much of succeeding to Apos-
tolic truth and practice: a Scrip-

Dccember.3

AT HOME AND ABROAD.

461

tnral succession wliich is the spiri-
tual inlietitance of every faithful
minister of every church.

English Methodism was repre-
sented at the City Road Chapel
Conference by delegates from the
old Wesleyan body, the New Con-
nexion, the Primitives, the Bible
Christians, and a smaller section or
two, who have separated from the
larger and older body for reasons
not affecting doctrine, and perhaps
for the general good of the various
classes of people to whose spiritual
wants one system may be better
adapted than another.

The natural inquiry is put by
most people. — What is this unpre-
cedented gathering for? The Metho-
dists themselves can best answer
this question : as they undoubtedly
know more of their own business
than other people do. We learn
from them that their meeting was
not for ecclesiastical legislation.
This Conference had no authority
to engage in such work. It was not
for doctrinal controvei'sy. They
have no doctrinal differences to fall
out over. It was not with the view
of harmonising their usages. Their
cufitoms vary but little ; and where
they do they have no desire for
uniformity. Their chief concern
was to attain to unity : the only
real unity possible to churches
whose piety is not mechanical, the
higher unity of brotherly sentiment
and spiritual purpose. It was not
for any effort at consolidation ; but
for co-operation : to promote fra-
ternal feeling, and to increase their
moral power as agents in the con-
version of the world.

The subjects discussed were all of
a practical kind, Home and Foreign

Mission Work, Relation to other
Churches, How to reach the masses,
&c., &c. We were glad to observe
that a former respected Editor of
the Chinese Recorder was present —
the Rev. Dr. Baldwin of Foochow.
The Opium Question came in for
its share of attention.

2. We have next the Church Con-
gress. Its session commenced the
day after that of the Social Science
Congress, viz., Oct. 4th, at New-
castle-on-Tyne. The first meeting
of this Congress was hold just one-
and-twenty years ago, so that it now
attains its majority. The only dif-
ference to be allowed for is this,
that whereas the meetings used to
be held in July, they are now held
three months later on in the year.
A curious circumstance is recorded
in connexion with St. Nicholas'
Church, Newcastle ; the very place
in which the Bishop of Manchester
preached before Congress on the
morning of its opening. In this
sacred edifice was the transaction
carried out which ended in the sale
of Charles Stuart to the victorious
Commonwealth. The oflS.ciating cler-
gyman of the day is said to have
' improved ' the occasion of the ap-
pearance of Charles I. in the con-
gregation, by announcing as the
hymn after sermon.

" Why dost thou, tyrant, boast thyself,
Thy wicked words to praise ? "

But his Majesty did not see why
he should be sung at thus, and by
way of self-protection stood up and
called for the 56th Psalm, beginning.
" Show mercy, Lord, to me, for man
Would swallow me outright."

And on this occasion the royal wish
was granted.

The official sermon, preached by
the Bishop of Manchester was an

462

AT HOME AjSD ABKOAD.

[November-

able discourse foanded on Ephes.
iii., 8-12. This was follovred by
the Presidential address from the
Bishop of Durham, who, inter alia,
described the late (Ecumenical Con-
ference of Methodists as the repre-
sentation of a body, or ratlier aggre-
gation of bodies of Christians, whose
influence pierced various strata of
society; ranged over two great con-
tinents ; and with a spiritual power
which even tlie most intolerant must
view with admiration and respect,
tho' the reflection that it was the
offspring of the Church of England
suggested regret for the past and
warnings for the future.

The Archbishop of York dealt
with the duty of the Church in re-
gard to secularism. He remarked
that one of the theories of the se-
cularist was that there is no God
(Atheism), or source of religious
inspiration. He would meet such a
theory by the statement that the
races believing in neither God,
spiritual beings, nor future life,
were few indeed. If any one would
be at the pains to consult Farrar's
Primitive Manners and Customs, he
will find this argument abundantly
confirmed. And if people have such
ideas and beliefs, whence did they
sprirg ? Surely they are not the
creations of unassisted reason ; if
they are, reason must have sadly
dwindled down in the case of
modern speculators !

Church feeling has of late run
very high, in consequence of the im-
prisonment of more than one clergy-
man for illegal ritualistic practices.
It naturally followed that when the
subject of ritualism came to bo dis-
cussed, party feeling would manifest
itself. The Dean of Durham in-

timated that the action taken by
the ecclesiastical court in cases of
the kind I'cferred to, might result
in another breach, such as created
Wesleyan Methodism in the last
century. The case is not at all to
the point. Offenders against Church
law are amenable to that law ; and
must the law be left unenforced,
lest the persons transgressing turn
again and start a new church in
antagonism to the old ? Let the
law be enforced while it remains;
for surely the clergy ought to know
the law under which they place
themselves; and if the law be faulty,
mend it, but do not break it. For
our part we see no reason why ritual
should be either enforced or denied;
but then this must be understood
to be the ground taken by a given
church, before its members are at
liberty to act as they please.

One important tojjic bearing on
our work in China was treated by
tho Congress, viz : " The responsi-
bility of the Church in relation to
the Opium Traffic." One paper was
by Sir Bartle Frere ; who, however,
was unable to be present ; and other
addresses were delivered denounc-
ing the traffic and urging upon the
Church the necessity of a crusade
against it. Church clergymen and
non-conformist ministers generally
may or may not be tolerably well
informed on the subject ; but to
presume on the knowledge which
people generally possess in relation
to the opium question is, if our ex-
perience goes for anything, to build
on a very sandy foundation. People
in this country know very little
about China, and care less ; and I
for one place very little stress upon
the signing of petitions by country

December.]

AT HOME Alfn ABROAD.

403

congregations, and appeals to Parlia-
ment made by tlie churches in many
parts of England. The onus i"ests,
and mast rest, upon merchant-s and
statesmen, and few besides these
have either the opportunity or the
•will to go sufficiently into the matter
to take in all its bearings. '* Pre-
mising that the facta about the
traffic are clear (and that is taking
too much for granted), and that the
Church had as much responsibility
on its account as in the liquor traffic,
the paper pointed out that more
than half the supply of Indian opium
to China was produced by the direct
agency of the Indian Government,
and that as a nation we connived at
smuggling to evade the laws of the
Chinese Empire."

Whatever our views may be re-
specting the advisability of main-
taining an Established Church, we
may not all agree with Dr. Ryle in
what he says on the subject. Ho
thinks that a breach between Church
and State would result in the ruin
of the Church ; to which we say
so much the worse for the Church.
If it cannot stand on its own legs,
what is it good for ? We agree with
the Doctor that no diHestablished
Church would ever give its preach-
ers more freedom. There are a
great many who consider this a
thing to be lamented rather than
forming the subject of a boast. To
what does their liberty lead them?*
It is not too much to say that no
other Church fosters in her bosom
so many atheists, heretics, and un-
believers ; and this while the ablest
scholars and preachers of the day
are trying from within to purge

• See 1 Peter, ii. 16.

out the old leaven. "There is no
pulpit more free (says Dr. Ryle)
tlian the pulpit of the Established
Church ; there is no Church where
a man could say more, and do what
he pleased, could have more elbow
room, and yet tread upon every-
body's toes, than in the Church of
England. Free churches are all very
well in their way, but they cannot
come up to it." For my part I am
no enemy to the Church as by law
established, and wish it God speed
iu its work; but this does not blind-
fold one to the fact that its faults
are many and glaring.

It would have been strange if the
first Congress after the publication
of the Revised New Testament did
not give attention to the great work
this year completed. Among the
last papers read were one by Pro-
fe.ssor Plumptre, and another by Dr.
Sanday, both well-known scholars,
drawing the notice of the members
of Congress to the work of the
revisers. Canon Evans and the
Rev. Dr. Scrivener, author of the
valuable "Critical Greek New Testa-
ment," and a learned volume on
"Textual Criticism," and one of the
revisers — took part in the discus-
sion. The Archdeacon of Oxford
pointed out some of the defects of
the old version, and urged that
the Church should know the Word
of God as correctly as possible,
especially as errors in it led to new
doctrines being promulgated. He
did not mean to say that the old
version was wrong, as it affected any
of the grand doctrines of the Church,
because such was not the case.

We have now glanced briefly at
a few of the topics of most general
interest which have occupied the

464

AT HOME AND ABROAD.

[November-

time of the Congress. It is worthy
of note that as soon as the Church
Congress had dispersed Messrs.
Moody & Sankey appeared at New-
castle, and on Sunday, October 9th,
commenced their second campaign
there, which is to be extended to
other parts of the United Kingdom.
It is genei-ally understood that the
North of England will be first visited
by the revivalists, who will then go
to Scotland and Ireland, visiting
the south of England later on.

3. And now a woi'd about the
Congregational Union. If the Church
Congress this year attained its ma-
jority, the Union had the pleasure of
celebrating (as the British Associa-
tion also celebrated this year) its
jubilee.* It was therefore appro-
priate that the session should be
opened with a devotional service
" having special reference to the
goodness of God to the churches
during the last fifty years." It was
also meet that Dr. Stoughton, now
known as one of our best living
writers on Church History, should
follow with a paper on his " Recol-
lections of Congregationalism fifty
years ago." The place of assembly
was Manchester, the Free Trade
Hall containing about 1,600 visitors
and delegates on the opening day,
besides the number of spectators who
filled the galleries. The President
was the Rev, Dr. AUon, and the
subject of his inaugural address
" The Church of the Future." The
body is proud in the possession of
such a man as Dr. Newth, Principal
of New College, London. In re-

• The Stephenson Centenary haa this year
been celebrated, also ; bo that we are
in the very midst of majorities, jubileee
and centenariea.

cognition of his valuable services
as a member of the New Testament
Revision Committee a special resolu-
tion was cordially approved by the
Union on the motion of Dr. Fair-
bairn, supported by Dr. Stoughton.
The following resolution was also
carried : —

" That this assembly, regarding
the revision of the text, and trans-
lation of the New Testament, lately
completed, as an important service
rendered to the whole Church of
Christ, devoutly acknowledges the
goodness of God in permitting the
work to be undertaken and accom-
plished, and tenders its respectful
and hearty thanks to those scholars
of England and America, who
brought to the task to which they
were called, so rare a combination
of reverence of spirit, profound
erudition, patience in labour, and
catholicity of temper, and it warmly
congratulates them on the favour-
able reception which their work has
found from thousands of Christians
of all denominations."

The Union devoted one day to
the consideration of the works of
Foreign and Colonial missions. Any-
thing bearing on this topic would
naturally be of interest to mission-
aries everywhere, but as the East
(excepting India) was not largely
represented we will not call further
attention to the matter. The sub-
ject of education, and especially the
education of pastors, called forth
a lively and animated di cussion,
and other subjecits of more or less
public interest were di.scussed.

The subjoined extract ably sets
forth the origin and working of the
Union:— 'On the 10th of May, 1831,
the Union was formed. The object

December.]

AT HOMB AND ABROAD.

465

of the Union was set forth in a
resolution which was adopted, and
which stated that it was highly
desirable and important to establish
a Union of Congregational Churches
throughout England and Wales,
founded on the broadest recognition
of their own distinctive principles
— namely, the Scriptural right of
every separate chui-ch to maintain
perfect independence in the govern-
ment and administration of its own
particular affairs. The wording
of this resolution almost implied
antagonism among the Congrega-
tionalists themselves to the principle
of a Union. As a matter of fact
the proposal was regarded by many
as a blow at perfect independence,
and it is only in these latter days
that the Union has been thoroughly
accepted. It is now evident that
without the Union the Congi'cga-
tionalists would lack a mode of com-
bined expression, and that while the
independence so strongly coveted
of each congregation would not be
strengthened the power of the body
as a whole would be weakened. We
can hardly wondei', therefore, that
the Congregationalists of England
regard the jubilee meeting, which
begins to-day, as an event of special
interest and importance. Since the
first meeting of the Union in 1831
Congregationalism has made great
progress. A retrospective glance
at those years brings before ns a
number of preachers and writers of
striking individuality and influence.
Among these we recognise John
Angel 1 James, the mover of the
resolution founding the Union, Dr. '
Raffles, Dr. Vaughan, Dr. Binney,
Dr. AUon, Eey. J. G. Rogers, Rev.

David Thomas, Dr. Leifchild,^ Rev.
James Parsons, Dr. Stoughton, Rev.
Newman Hall, Rev. J. Baldwin
Brown, Dr. Raleigh, Rev. R. W.
Dale, Rev. Thomas Jones, and a
host of others. The Union has not
only not destroyed the elasticity
of the Congregational system, but
has distinctly given it increased
power. The missionary strength of
the body has been greatly developed,
and many examples of munificence
on the part of its members could bo
quoted. The effort made for the
Memorial Hall is an example of this
kind. Only a few weeks ago it
was announced that a Congregation-
alist had given £20,000 in one sum
for home missions, while another
gave £5,000. A single congregation
in Bristol recently collected in one
day £700 for mission work, and
this was no special effort, as a sum
approaching this amount has been
regularly raised by the same con-
gregation for many years past. All
this shows that there is life in the
system — life which is aggressive
in the widest sense, as it aims at
evangelical progress abroad as well
as at home."

II. SCIENTIFIC.

In a former letter I called atten-
tion to the work of the British
Association, and referred to the
electric exhibition in Paris. To-
day I will also notice the work of
two or three important Scientific
Congresses, viz : —

1. The Geographical. — This, the
third Congress, was held at Venice
about the middle of September.
Those who have visited the Temple
of the Five Hundred Lohans at
Canton, will remember the one
foreign- looking image there. In the

466

AT HOMH AJJD ABROAD.

[November-

splendid hall set apart for exhibits
in the Royal Palace at Venice "sat
at squat a gilt figure, with a sailor's
hat and a blue beard, supposed to be
Marco Polo, and idolized at Canton."
M. de Lesseps was present, and as
president of the committee delivered
a lecture on the Isthmus of Panama,
and called attention to the work of
Sen. Marco Polo and other famous
Italian travellei's. There seems to
have been little said or done which
would prove of great interest to
persons living in China. One section
was interesting by reason of the
attention bestowed on New Guinea,
and the distribution of her peoples
into three races, Negritie, Papuan
and Malay. At the fifth.

2. Congress of Orientalists one or
two matters of intei^est came for-
ward. In the East Asiatic section
Dr. Bushell exhibited rubbings of
some old Chinese figures carved on
stones in the tombs of the family
of Wu, which date from the second
century of our era. This reminds
us that reference has recently been
made in the papei-s to rubbings
of inscriptions which have lately
reached England from Mr. Gardner,
who received them from Li-ta-jen,
who in turn took them from old
bronzes in his possession. They
are likely to prove interesting to
students of eai'ly forms of Chinese
writing, and we sincerely hope they
may be published.

In the Indo-European section one
of the most noteworthy papers was
that by Prof. Max Miiller on the
Sanskrit MSS, recently found in
Japan. The reader will find refer-
ence to some of these in Selected
Essays, ii., by the Professor himself,

to which we hope to call attention
again. The Lemitic section, which
includes Assyrian and Egyptian, was
well supplied with valuable matter,
and it would appear that recently
conducted investigations are adding
many very important facts to the
store of information collected during
the past 20 yeai'S in reference to
the early history and religion of
these peoples.

3. The Social Science Congress
commenced its session in Dublin
on Monday Oct. 3rd, the Lord
Chancellor presiding and delivering
the opening address. The Presidents
of the various sections were all Irish-
men except two, one of whom was
English, the other Scotch. If it
be a.sked "what does the Social
Science Congress do?" the reply in
part will be that it ripens genei'al
discussion of scientific and legal*
matters into legislative problems,
thereby paving the way for mem-
bers to bring up the subjects in
hand before the Houses of Parlia-
ment, and thus " bridging over the
interval between the speculations of
the philosopher, and the proposals
of the statesman." The Colonies are
not altogether overlooked in meet-
ings of these kinds, and the ques-
tion of our relationship to other
nations is constantly raised. And
if this be from the purely scientific
point of view, or from the stand-
point of the lawyer or the mer-
chant, our experience teaches us that
the cause of missions is always
more or less intimately connected
with merchandise and law : either
in its acting as pioneer to, going
hand-in-hand with, or (as is some-
times the case) depending upon

December.]

AT IIOMB AND ADKOAD.

467

commerce and law. One of tlie
tnost important questions, and one
which is occupying much public at-
tention at the present moment, is
that which relates to Free Trade.
Naturally, opinions differ widely on
a subject like this, and it seems
quite clear that if we, or any other
people, are to be benefitted by it, it
must be universal; i.e. co-exteusive
with our mercantile relations, and
entered into, not from one side
alone, but from all. On any other
footing the market of the advocate
of free trade may be glutted with
foreign articles, while his own ex-
ports cannot find ft sale. Hence
arises the protectionist, and so long
ns pi'otection is advocated, the ar-
guments in favour of free trade
have again and again to be i-epeated.
Some will tell ns to break down
opposition by adopting free trade
principles, but the wary are at once
ready with the answer that they do
not intend to inflict loss upon them-
selves, even with the prospect of
greater gain to others. The world
is still able to look after No. 1, and
ixntil men can be brought to see
that we live, or ought to live one
for the other, and that our neigh-
bour is to share our thought and
affection equally with oui-selves, it
will ever be the same.

In his presidential address the
Lord Chancellor of Ireland remark-
ed that the continuous energy and
unslumbering activity of the mem-
bers of this Congress, as shewn by a
glance at the i-ecord of the Associa-
tioii's work since it was established
in 1856, had been promotive of
measures of great public utility,
many of which have obtained the
sanction of the Legislature. Thdr

work had been of special value in
keeping up a continuous protest
against abuses in law and proce-
dure which, though of serious mis-
chief, did not rouse popular feeling
or attract popular x'osistance ; and
in making coutinous claim to neces-
sary improvements, which are not
easily capable of general apprecia-
tion or attractive of earnest support
from ordinary politicians. The
learned president shewed that when
men set themselves to effect some
new thing, especially if the subject
be unpopular, some will always be
found sitting " in the seat of the
scorner." But, he added " the
result is worth the trouble of attain-
ment, if prejudice is so dispel-
led, and toleration of honest differ-
ence promoted ; and if, while men
appraise at their true value exact
science, and the investigation of
the wonders and the beauties by
which the material universe attests
the power and goodness of the
Creator, they aj-e led to value, also,
inquiries which affect the order, the
comfort, and the happiness of hu-
man life,^ and are pursued with
fruitful interest, by those who be-
lieve that

' The proper fltudy of maukind ia man ' "
After treating of the legal reforms
re'-;ently accomplished in Ireland,
the president went on to speak of
education, and congratulated his
audience on the admission of wo-
men to the educational eareer open-
ed to them by recent legislation.
" Need I argue in excuse of educa-
tional equality as just and beneficial
as it has been made inevitable by
the course of human progress P One
of the highest adiievements of Chris-
tianitt/j in Hie mnelioration of the

468

AT HOME AND ABROAD.

[November-

world, was accomplished hij the eleva-
tion of woman from her debased condi-
tion. In the divine dispensation
she took lier propei' place ag a re-
sponsible and immortal being ; and
if the capacities bestowed upon her
are to have full developement, are
we not bound to help it in the
lai'gest and most literal way ? "
Such noble words deserve to be
universally read and pondered, and
I only regret that space prevents
nie quoting more at length. Evi-
dently even Englishmen are not yet
all trained up to this point, for
when Sir J. Lubbock, M.P., presided
at a meeting in London for Medical
Schools, on the same day as that on
which the Presidential address was
delivered in Dublin, and stated that
a new division would be establish-
ed in connexion with the Kings
College medical department for the
education of women, the announce-
ment was received by many of those
present with signs of disappro-
bation.

One subject which has occupied
much of the time and thought of
the Congress must hei*e be referred
to, on account of the association
therewith of a name which is intim-
ately connected with legal matters
in the East. I refer to the subject
of tx'ial by jary. A discussion on
this branch of political science was
vigorously initiated in the Munici-
pal Law Section of the Jurispru-
dence Department of the Congress,
by Mr. Joseph Brown, Q.C., who
. threw all the weight of his opinion,
which is not without great authori-
ty, into the scale of reform. It was
remarked that in almost every deli-
berative assembly but a juiy, a ma-
jority suffices to determine every

question. It is so in public meet-
ings of political and religious bodies,
in corporations and in both Houses
of Parliament. Wliy should the
absurd anomaly any longer exist of
making the jury an exception to
this rule, especially in face of the
facts which ai'e constantly coming
to light in connexion with the ver-
dict of juries which have been lock-
ed up till they could agree. Evi-
dently when the jury is unanimous
the case is good, but what state of
things short of sheer barbarism
would account the verdict given
under gi^eat pressure as valid and
satisfactory. It was during this
discussion that Sir John Smale of
Hongkong gave his evidence on
the subject. He had been listening
carefully to the whole discussion,
and said that his decision was em-
phatically in favour of a jury of
seven. This opinion, he remarked,
was based on 20 years' cai'eful
watching of the working of that
system in the colony with which for
so long a time he has been officially
connected.

Persons who live in the very hot-
bed of infectious diseases, as many
of the readers of the Recorder do,
would doubtless be deeply interest-
ed in the address of Dr. Cameron,
M.P., on " The wonderful discov-
eries recently made by Mr. Pasteur
and others as to the nature of viru-
lent and infectious maladies." These
diseases have been proved to be
parasitic in their origin, and during
the past few months there has been
a coutinous stream of new dis-
covery, and a new light has been
cast on the treatment of malarial
fever and similar epidemics. In
many of these cases the poison is

December.]

AT HOME AXD ABROAD.

469

of such a virulent nature, and the
disease makes such rapid strides as
to make the use of quinine practi-
cally unavailing. " The recent ad-
ditions to our knowledge of disease
suggested to a French doctor the
vigorous use of plenic acid, by in-
jections into the viens and other-
wise, as a means likely to prove
efficacious against the organisms
of yellow fever. The suggestion
went out to Bi'azil, and the first
case in which it was tried was
that of a young lady apparently on
the point of death from the w^orst
form of the disease — a fever at-
tended with the fatal black vomit.
In three days she was out of danger.
The physician said that this was
the first patient whom he was cer-
tain of having snatched from death
at such a period of the disease.
In other cases similar treatment was
crowned with equal success." Many
of my readers may not have read
of the very remarkable experiments
practised by M. Pasteur and othei's
recently in connexion with diseases
in cattle as well as among human
beings. A counterpart to the use
of vaccine for disarming epidemics
among cattle has been tried, and in
many cases with marked success.
Whilst the matter is still in process
of developement and elaboration it
is pleasing to find the announce-
ment in the papers that an eminent
surgeon, Dr. Talray, of the French
navy, has just left Paris for the
coast of Senegal, with the duty of
making a study on the spot of the
recent terrible outbreak of yellow
fever there. The direct object he
has in view is to endeavour to

determine the application to 'this
disease of M. Pasteur's theory of
specific inoculation as a preventative
against epidemics.

In the Church Congress it was
remarked that the question of the
opium trafiic was somewhat akin to
that of the drink question in Eng-
land. Last year it was announced
that a prize would bo given for the
best essay on the medical treatment
of opium smokers. I have not seen
that any prize has as yet been
awarded. From one of the judges
I learned that suggestions were re-
quested as to the establishment and
regulation of a refuge for opium
inebriates. Now at the Medical
Congress recently held the subject
of refuges for inebriates in England,
suffering from the constant use of
intoxicating drinks, was discussed,
and it was also stated that such an
establishment had been formed and
tried with partial Buccess, but that
many difficulties, legal and monetary
stood in the way, and the Committee
in whose hands the matter rested
pledged themselves to further the
scheme during the coming year with
all diligence. Such a home could
at present only be open to men of
means, and in most cases the friends
of such people would strongly object
to their being treated in a public
way, as it would make the fact
of their degraded condition known
more widely than would be the case
if attended to at home. This was
one of the questions towards which
the Social Science Congress had its
attention directed.

HiLDBBic Friend.

470

"MISSIOJTABY NEWS.

[November *

i^^uniuis Mtk%.

girths, Piui'ia^f^ ^ §mtU,

BIRTHS.

At the Basel Mission House, Hong-
kong, on tlie 4tli of May, 1881, the
wife of the Eev. B. Ott, Yun-ou, of
a daughter.

At the Bafsol Mission House, Hong-
kong, on tlie 23rd of October, 1881,
tlie wife of the liev. D. Schaible,
Chong-lok, of a daughter.

At Pao-ting fu, on November 8rd, the
wife of the Rev. Isaac Pierson, of
the A.B.C.F. Mission, of a daughter.

At 18 Peking Road, on November 6th,
the wife of the Rev. C. Leaman, of
the American Presbyterian Mission,
of a daughter.

At Haugchow, on the 9th November,
the wife of the Rev. Authur Elwin,
C.M.S., of a son.

At Shanghai, on December 4th, the
wife of Mr. William A. Wills, of
the American Bible Society, of a
daughter.

MARRIAGES.

At Union Chapel, Chefoo, on the 8rd
October, by the Rev. Miles Green-
wood, Alfred G. Jones, of EugUsh
Baptist Mission, Ts'ing-chou fu. Shan-
tung, to Minnie Agnes, daughter of
Kev. J. P. Crawford, D.D., of Tung-
chou fu« Shantung.

At the Basel Missio)! Chapel, Hong-,
kong, on 10th November, by the Rev,
R. Leohler, Rev. Paulus Kammerer
to Miss Johanna Bunz, both of the
Basel Mission.

DEATH.

At Weybread, Norfold, on the 8th
September, Helen Jane, wife of the
Rev. W. H. Collins, Missionary in
China.

Arrivals. — Per M. M. b.b. Yang-
tse on the 24th October, Rev. T.
Leonbardt, Rev. 0. Schulze, and
Miss Johanna Bunz, all of the Basel
Mission.

Per the P. & 0. Verona, 24th
Nov., Mrs^, Ritchie of the English

Presb3'terian Mission, returned to
b'ormosa. The same steamer also
brought Dr. Riddel and Miss Melish
for Svvatow, and a medical mission-
ary and his wife for Amoy,

Per P. M.S. Tuhlo, on 24th Nov.,
the Rev. R. H. Graves, M.D., D.D.,
and Mrs. Graves of the Southern
Baptist Mission returned to Canton.
Dr. and Mrs. Thomson came for
Tungchow, and Miss Archibald, and
Miss Butler to help Miss Noyes
at Canton.

Per s.s. Nagoya Maru, on the
10th November, the Rev. G. F.
and Mrs. Fitch and family of the
Americati Presbyterian Mission, re-
turned to Shanghai. Rev. Mr. and
Mrs. Laughlin and Dr. and Mrs.
Smith, came for Tungchow; and
Miss Tiffany for Chefoo ; all of the
above mission.

Rev. Mr. and Mrs. Lewis, of the
M. E. Mission by the Nagoya Maru
on the 10th November, and pro-
ceeded to Chinkiang.

Per B.s. Gleiifiidas from London,
on November the 24th, Rev. J. W.
Lambuth, D.D., Mrs. Lambuth and
MissLambuth returned to Shanghai.

Per 8.8. Hiroshima Mane on tho
1st December, Rev, R. M. and Miss
Mateer, of the American Presby-
terian Mission, for Tungchow.

By the same steamer, the Rev.
N. W. Halcomb, of the Southern
Baptist Mission, for Chefoo.

Per s.s. Jason on the 2nd Decem-
ber, the Rev. and Mrs. Nightingale,
of the Wesleyan Mission, returned.

December.]

MISSIONARY KEWS.

471

The R«v. N, J. Plnmb and family
arrived in Shanghai from the United
States, December 26th, and proceed-
ed to Foochow per steamer Seewo,
December 30th.

J. E. Stubbert, ISI.D., arrived at

Hongkong by French mail s.s.

Djemnah, on November 21st. He

comes out nnder the American

Presbyterian Board, for Nanking

to which place he proceeded from

Shanghai on December 29th in

compatiy with Rev. C. Leaman and

family.

♦
Disparted. — Rev. V. C. Hart, of the

M. E. Mission, left for home on the

13th Novembei*, per s.s. Haesan.

Per s.s. Qenhai Maru, for San

Francisco, Rev. J. R. Goddard,

Mi-s. Goddard and four children.

Shanghai. — We learn that a revised
edition of the Middle Kingdom is
being prepared for the press by the
learned author, Dr. S. W. Williams,
assisted by his son. — Temperance
Union.

The news of the late serious ill-
ness of Bishop Schereschewsky,
has excited much sympathy iu the
United States. At the late mis.
sionary convention held at New
Haven he was spoken of with much
respect, and prayers offered for his
recovery.

A late mail from Europe brings
the sad tidings of tho death of Rev.
S. Manning, LL.D., the Senior
Secretary of the Religious Tract
Society, London.

Rev. Y. J. Allen, D.D., Supt. of
the Methodist Mission (South) has
now fairly commenced his new edu-
cational scheme for the benefit of
the Chinese. His duties at theKiang-

nan Arsenal ceased on Saturday, the
12th Nov., and he is thus enabled
to give more attention to his new
duties. We understand the native.^
of all ranks have signified great in-
terest in the subject, by that most
pi*actical way — liberal subscriptions.
The school building near Dr. Allen's
is almost completed, and the site
for the one in Hongkew already
marked out, and the building is to
be commenced without delay. Tho
one in the French Concession will
quickly follow. The- educational
scheme of Dr. Allen's is sure to
commend itself to the Chinese
generally ; and while not actually
forcing them to study a foreign
religious doctrine, will no doubt in
the long run induce many to give

the subject a careful consideration.

* *
*

Hangchow. — The Ningpo Presby-
tery met this year at Hangchow.
There were nine native pastors ;
nine native elders, and two foreign
missionaries present. Quite a num-
ber of subjects received the atten-
tion of the Presbytery. From the
Narrative of the State of Religion
we gather that during the last year,
forty-nine communicants had been
added, that there had been thirty-
two deaths, six members had been
expelled, and that the total number
of communicants is now six hundred
and thirty. Total amount of con-
tributions for the year by the eleven
churches for pastors* salaries and
support of the poor, eight hundred
and seven dollars. (This is all
from the natives except twenty-nine
dollars.) Besides during the year,
the members (native) of these eleven
churches have given four hundred
and twenty-nine dollars towards the

472

MISSIONARY NEWS.

"November-

Presbyteinan Academy established
in Ningpo. Five of the churches
are independent of foreign aid. The
remaining churches raise from three
to nine months of their pastors'
salaries, besides supporting their
own poor.

*
Ningpo. — The Rev. J. R. and Mrs.
Goddard and family left China on
the 23rd of November by the s.s.
OenJcai Maru for a three years'
vacation. Mx\ Goddard arrived in
China in connection with the Baptist
Missionary Union in 1868^ since
when he has remained faithfully
at his work at Ningpo. Various
members of his family have had
sevei'e illness of late, but it is hoped
the change will prove most bene-
ficial. The Ningpo correspondent
of the Courier referring to their
departui-e writes : — " The scene on
the jetty was really touching. A
large number of Chinese, men, wo-
men, and children, assembled to
bid adieu to their friends and
benefactors, many of them being
moved to teai's at the thought of
how much they were losing in part-
ing from these old friends, who had
been the means of dispersing their
heathen darkness with the light of
Christianity."

Chefoo. — The Missionaries here
■united in a testimonial expressing
their high appreciation of W. A.
Cornabe, Esq. who left for England
a short while back, and from whom
they have in the past received many
acts of kindness.

TESTIMONIAL.
W. A. Cornabe, Esq.

The Missionaries now laboring in tbe
Province of Shantung, China — represent,
ing the English and American Baptist, the
S. P. G. and the American Presbyterian
Societies, wish to express their sincere
and hearty appreciation of the invaluable
assistance received from yon and the dif-
ferent persons connected with your firm.

The almost daily acts of kindness shown
us for many years, together with the uni-
formly cheerful, obliging and efficient man-
ner in which these services have been
rendered, make us feel under very great
obligations.

Apart from all motives of self-interest
we should only be too glad to have you
continue to make your home among us.
But as this canuet be, we unite in wishing
you a safe and prosperous journey to your
native land, and many years of health, peace
and happiness with those most dear to you.

Tsi-NAN Fu. — No steps have as yet
been taken by the officials to fulfil
their promise in respect to supply-
ing another house in lieu of the one
lately given up but are trying in
every possible way to evade it. The
people are quiet and orderly, and
no further ill-feeling has been mani-
fested against the missionaries re-
siding there.

TuNGCHOW. — The following oxtrict
from a private letter will be read
with interest: — " We are very much
absorbed with the case of Mrs. Capp
who is having a close fight for life.
Pray for her. She is perhaps a
little better but is still very very
low. I am just back from a two
months' tour. I have walked 500
English miles since the 25th Sept.
Two hundred and eighty-six have
been baptized in our Presbytery thia
year. The new missionaries are all
well and Lard at the language.

December.] notices of eecenp publications.

473

EasT/ Sentences in the HaliTca Dialect, with a Vocahtdary. Translated by
J. Dyer Ball, Hongkong, 1881.

This title indicates the character of
the book. It contains 57 pages and
fourteen chapters besides the voca-
bulary. The subjects of the chap-
ters are designated thus : Lesson
I, Domestic. II. to V. General. V*
Relationship. VI. Opposites. VIII.
Monetai-y. IX. X. Commercial. XI.

Medical. XII. Ecclesiastical. XIII.
N^autical. XIV. Judicial. It thua
contains a wide range of subjects.
We cordially recommend it to all
students of the Hakka Dialect. It
is on sale in Hongkong at Messrs.
Kelly and Walsh.

The Foreigner in China, by L. N. Wheeler, D.D., Chicago, [U.S.A.] 1881.

This is the latest book published
in China that has reached us. It
is written in a clear and simple
style and gives a short statement
of the intercourse of western na-
tions with China ; and the succes-
sive steps in establishing comm^i*-
cial and diplomatic intercourse
with this great enipii^e by treaty
stipulations. The author, when
preparing to return to commence a
mission station in Sz-chiieu Pro-
vince under the auspices of the
Methodist Episcopal Church of the
U. S. H., wi'ote this short and com-
prehensive statement, with the

view of interesting the people of
the United States more in the
spiritual interests of this numerous
people, and to correct many wrong
impressions which exist in regard
to them. The woi'k is well cal-
culated to effect the object in view
and we wish for it a wide circula-
tion. We commend it to all who
wish to find in a narrow compass
the main facts in regard to the in-
tercourse of western nations with
China. The work is very appro-
priately dedicated to the Hon. S.
Wells Williams, LL.D.

Questions and Ansivers on the Ten Coinmandments, Shanghai, leSl,

This book, by the Rev. H. Corbett, hands of those who can read in

contains a very full explanation of
the Ten Commandments. It will

order that they may leam what
the Law of God teaches us as to

be very useful to use in Sabbath our duty to God and our fellow
schools, Bible classes, and at other men. It is in Mandarin Colloquial,
times in imparting instruction. It It can be had form R«v. Mr,
will also be useful to put into the ] Corbett.

474

NOTICES OF RECENT PUBLICATIONS. [NoV.-Dec]

The China Review : September-October, 1881.

This number of this well known
Review contains the usual variety
of interesting articles. The most
important one is the one which
contains the chapters from " The
General Code of Laws of the Chinese
Empire" on marriage. It will
strike every reader how very full
and particular are these laws as
compared with these of western
lands on this subject. This par-
ticularity appears to have grown
out of long experience in this

ancient empire. It is also eviden t
to careful observei-s of the state of
society in western lands that the
laws of marriage need to be revised,
and modified to make them fully
adequate to the present state of
society. Greater particularity and
fullness in westei'n cdfles would
greatly add to the security of so-
ciety. Some things might be safely
copied in this respect from the
Chinese code.

Idst of Protestant Missionaries in China, Japan and Siam, by A. Herbete-
Gordon, Esq., Shanghai: American Presbyterian Mission Press. Twelve
copies for $1.00.

It is with great pleasure that we
welcome a new edition of this handy
little manual. For some ten years
it has been the only reliable Mis-
sionary Directory, and with many
persons in daily requisition. This
is the third edition, and with each
new issue the author has added
new and important information. In
the one before us we have the
names of all the societies or other
organizations carrying on mission-
ary Viork in China, Japan, or Siam,
The time is also given when the
society began opei-ations in each
country, the names of all the mis-
sionaries, the date of their arrival
in the field and their location.

In the list of missionaries in
China, the Chinese character used
for the sirname of each missionary
is also given, a most important piece
of information.

A.ccording to Mr. Herbete- Gordon

there are thirty-six organizations
engaged in mission work in these
three empires, employing six hun-
di-ed and eighteen labourers. Of
these two hundred and ninety-
six are British, two hundred and
eighty-two are American and forty
German.

There are twenty-five medical
men and eight medical .women.
There are fifty-six laymen of which
forty are in connection with the
Inland Mission. There are two
hundred and thirty-three married
women and eighty-five single.

The work shows great painstaking
and care on the part of the author
for which he deserves the heai-ty
thanks of the public, for this little
manual will be found indispensable
to every missionary in these three
countries and useful to business
men having any interest in mission-
aries or correspondence with them.

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